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rwp@Info_1Corinthians @ Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the _Zahn Kommentar_, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (_Handbuch zum N.T._), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (_Int. Crit._), Stanley, J. Weiss (_Meyer Kommentar_); on the English Dods (_Exp. Bible_), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (_Reader's Comm._). strkjv@1Corinthians:1:1 @{Called to be an apostle} (\klˆtos apostolos\). Verbal adjective \klˆtos\ from \kale“\, without \einai\, to be. Literally, {a called apostle} (Romans:1:1|), not so-called, but one whose apostleship is due not to himself or to men (Galatians:1:1|), but to God, {through the will of God} (\dia thelˆmatos tou theou\). The intermediate (\dia, duo\, two) agent between Paul's not being Christ's apostle and becoming one was God's will (\thelˆma\, something willed of God), God's command (1Timothy:1:1|). Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul's denial of mere human authority in his position and also of personal merit: _Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli_. {Our brother} (\ho adelphos\). Literally, the brother, but regular Greek idiom for our brother. This Sosthenes, now with Paul in Ephesus, is probably the same Sosthenes who received the beating meant for Paul in Corinth (Acts:18:17|). If so, the beating did him good for he is now a follower of Christ. He is in no sense a co-author of the Epistle, but merely associated with Paul because they knew him in Corinth. He may have been compelled by the Jews to leave Corinth when he, a ruler of the synagogue, became a Christian. See strkjv@1Thessalonians:1:1| for the mention of Silas and Timothy in the salutation. Sosthenes could have been Paul's amanuensis for this letter, but there is no proof of it.

rwp@1Corinthians:1:2 @{The church of God} (\tˆi ekklˆsiƒi tou theou\). Belonging to God, not to any individual or faction, as this genitive case shows. In strkjv@1Thessalonians:1:1| Paul wrote "the church of the Thessalonians in God" (\en the“i\), but "the churches of God" in strkjv@1Thessalonians:2:14|. See same idiom in strkjv@1Corinthians:10:32; strkjv@11:16,22; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|, etc. {Which is in Corinth} (\tˆi ousˆi en Korinth“i\). See on strkjv@Acts:13:1| for idiom. It is God's church even in Corinth, "_laetum et ingens paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146, had been restored by Julius Caesar a hundred years later, B.C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See strkjv@Acts:18| for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. {That are sanctified} (\hˆgiasmenois\). Perfect passive participle of \hagiaz“\, late form for \hagiz“\, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare \hagion\ (from \hagos\, awe, reverence, and this from \haz“\, to venerate). It is significant that Paul uses this word concerning the {called saints} or {called to be saints} (\klˆtois hagiois\) in Corinth. Cf. \klˆtos apostolos\ in strkjv@1:1|. It is because they are sanctified {in Christ Jesus} (\en Christ“i Iˆsou\). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because \ekklˆsia\ is a collective substantive. {With all that call upon} (\sun pƒsin tois epikaloumenois\). Associative instrumental case with \sun\ rather than \kai\ (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX (Genesis:12:8; strkjv@Zechariah:13:9|) and is applied to Christ as to Jehovah (2Thessalonians:1:7,9,12; strkjv@Phillipians:2:9,10|). Paul heard Stephen pray to Christ as Lord (Acts:7:59|). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). {Their Lord and ours} (\aut“n kai hˆm“n\). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (\epanorth“sis\) of the previous "our," showing the universality of Christ.

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

rwp@1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\h“ste humas mˆ hustereisthai en mˆdeni charismati\). Consecutive clause with \h“ste\ and the infinitive and the double negative. Come behind (\hustereisthai\) is to be late (\husteros\), old verb seen already in strkjv@Mark:10:21; strkjv@Matthew:19:20|. It is a wonderful record here recorded. But in strkjv@2Corinthians:8:7-11; strkjv@9:1-7| Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. {Waiting for the revelation} (\apekdechomenous tˆn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; strkjv@Galatians:5:5; strkjv@Romans:8:19,23,25; strkjv@Phillipians:3:20|), strkjv@1Peter:3:20; strkjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in strkjv@Titus:2:13| for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.W. Robertson).

rwp@1Corinthians:1:9 @{God is faithful} (\pistos ho theos\). This is the ground of Paul's confidence as he loves to say (1Thessalonians:5:24; strkjv@1Corinthians:10:13; strkjv@Romans:8:36; strkjv@Phillipians:1:16|). God will do what he has promised. {Through whom} (\di' hou\). God is the agent (\di'\) of their call as in strkjv@Romans:11:36| and also the ground or reason for their call (\di' hon\) in strkjv@Hebrews:2:10|. {Into the fellowship} (\eis koin“nian\). Old word from \koin“nos\, partner for partnership, participation as here and strkjv@2Corinthians:13:13f.; strkjv@Phillipians:2:1; strkjv@3:10|. Then it means fellowship or intimacy as in strkjv@Acts:2:42; strkjv@Galatians:2:9; strkjv@2Corinthians:6:14; strkjv@1John:1:3,7|. And particularly as shown by contribution as in strkjv@2Corinthians:8:4; strkjv@9:13; strkjv@Phillipians:1:5|. It is high fellowship with Christ both here and hereafter.

rwp@1Corinthians:1:10 @{Now I beseech you} (\parakal“ de humas\). Old and common verb, over 100 times in N.T., to call to one's side. Corresponds here to \eucharist“\, {I thank}, in verse 4|. Direct appeal after the thanksgiving. {Through the name} (\dia tou onomatos\). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Corinthians:10:1; strkjv@Romans:12:1; strkjv@15:30|). {That} (\hina\). Purport (sub-final) rather than direct purpose, common idiom in _Koin‚_ (Robertson, _Grammar_, pp.991-4) like strkjv@Matthew:14:36|. Used here with \legˆte, ˆi, ˆte katˆrtismenoi\, though expressed only once. {All speak} (\legˆte pantes\). Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul's acquaintance with Greek culture. {There be no divisions among you} (\mˆ ˆi en humin schismata\). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. \Schisma\ is from \schiz“\, old word to split or rend, and so means a rent (Matthew:9:16; strkjv@Mark:2:21|). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also strkjv@1Corinthians:11:18| where a less complete change than \haireseis\; strkjv@12:25; strkjv@John:7:43| (discord); strkjv@9:16; strkjv@10:19|. "Here, faction, for which the classical word is \stasis\: division within the Christian community" (Vincent). These divisions were over the preachers (1:12-4:21|), immorality (5:1-13|), going to law before the heathen (6:1-11|), marriage (7:1-40|), meats offered to idols (1Corinthians:8-10|), conduct of women in church (11:1-16|), the Lord's Supper (11:17-34|), spiritual gifts (1Corinthians:12-14|), the resurrection (1Corinthians:15|). {But that ye be perfected together} (\ˆte de katˆrtismenoi\). Periphrastic perfect passive subjunctive. See this verb in strkjv@Matthew:4:21| (Mark:1:19|) for mending torn nets and in moral sense already in strkjv@1Thessalonians:3:10|. Galen uses it for a surgeon's mending a joint and Herodotus for composing factions. See strkjv@2Corinthians:13:11; strkjv@Galatians:6:1|. {Mind} (\noi\), {judgment} (\gn“mˆi\). "Of these words \nous\ denotes the frame or state of mind, \gn“mˆ\ the judgment, opinion or sentiment, which is the outcome of \nous\" (Lightfoot).

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

rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \mˆ\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\Mˆ Paulos estaur“thˆ huper hum“n;\). An indignant "No" is demanded by \mˆ\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin‚_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthˆte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz“\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).

rwp@1Corinthians:1:15 @{Lest any man should say} (\hina mˆ tis eipˆi\). Certainly sub-final \hina\ again or contemplated result as in strkjv@7:29; strkjv@John:9:2|. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (John:4:2|) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here.

rwp@1Corinthians:1:16 @{Also the household of Stephanas} (\kai ton Stephanƒ oikon\). Mentioned as an afterthought. Robertson and Plummer suggest that Paul's amanuensis reminded him of this case. Paul calls him a first-fruit of Achaia (1Corinthians:16:15|) and so earlier than Crispus and he was one of the three who came to Paul from Corinth (16:17|), clearly a family that justified Paul's personal attention about baptism. {Besides} (\loipon\). Accusative of general reference, "as for anything else." Added to make clear that he is not meaning to omit any one who deserves mention. See also strkjv@1Thessalonians:4:1; strkjv@1Corinthians:4:2; strkjv@2Corinthians:13:11; strkjv@2Timothy:4:8|. Ellicott insists on a sharp distinction from \to loipon\ "as for the rest" (2Thessalonians:3:1; strkjv@Phillipians:3:1; strkjv@4:8; strkjv@Ephesians:6:10|). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Romans:6:2-6|), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness.

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

rwp@1Corinthians:1:18 @{For the word of the cross} (\ho logos gar ho tou staurou\). Literally, "for the preaching (with which I am concerned as the opposite of {wisdom of word} in verse 17|) that (repeated article \ho\, almost demonstrative) of the cross." "Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom" (Lightfoot). {To them that are perishing} (\tois men apollumenois\). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See strkjv@2Thessalonians:2:10|). Cf. strkjv@2Corinthians:4:3|. {Foolishness} (\m“ria\). Folly. Old word from \m“ros\, foolish. In N.T. only in strkjv@1Corinthians:1:18,21,23; strkjv@2:14; strkjv@3:19|. {But unto us which are being saved} (\tois s“zomenois hˆmin\). Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved" (Romans:8:24|), as a present state, "ye have been saved" (Ep strkjv@2:5|), as a process, "ye are being saved" (1Corinthians:15:2|), as a future result, "thou shalt be saved" (Romans:10:9|). {The power of God} (\dunamis theou\). Songs:in strkjv@Romans:1:16|. No other message has this dynamite of God (1Corinthians:4:20|). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.

rwp@1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunzˆtˆtˆs tou ai“nos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunzˆtˆtˆs\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunzˆtˆtˆs\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzˆte“\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi em“ranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \m“rain“\ from \m“ros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ai“n\ (age), orderly arrangement, then the non-Christian cosmos.

rwp@1Corinthians:1:21 @{Seeing that} (\epeidˆ\). Since (\epei\ and \dˆ\) with explanatory \gar\. {Through its wisdom} (\dia tˆs sophias\). Article here as possessive. The two wisdoms contrasted. {Knew not God} (\ouk egn“\). Failed to know, second aorist (effective) active indicative of \gin“sk“\, solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God's wisdom has reduced the self-wise world to ignorance" (Findlay). {Through the foolishness of the preaching} (\dia tˆs m“rias tou kˆrugmatos\). Perhaps "proclamation" is the idea, for it is not \kˆruxis\, the act of heralding, but \kˆrugma\, the message heralded or the proclamation as in verse 23|. The metaphor is that of the herald proclaiming the approach of the king (Matthew:3:1; strkjv@4:17|). See also \kˆrugma\ in strkjv@1Corinthians:2:4; strkjv@2Timothy:4:17|. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God's wisdom and good-pleasure (\eudokˆsan\). The foolishness of preaching is not the preaching of foolishness. {To save them that believe} (\s“sai tous pisteuontas\). This is the heart of God's plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God's wisdom.

rwp@1Corinthians:1:27 @{God chose} (\exelexato ho theos\). First aorist middle of \ekleg“\, old verb to pick out, to choose, the middle for oneself. It expands the idea in \klˆsin\ (verse 26|). Three times this solemn verb occurs here with the purpose stated each time. Twice the same purpose is expressed, {that he might put to shame} (\hina kataischunˆi\, first aorist active subjunctive with \hina\ of old verb \kataischun“\, perfective use of \kata\). The purpose in the third example is {that he might bring to naught} (\hina katargˆsˆi\, make idle, \argos\, rare in old Greek, but frequent in Paul). The contrast is complete in each paradox: {the foolish things} (\ta m“ra\), {the wild men} (\tous sophous\); {the weak things} (\ta asthenˆ\), {the strong things} (\ta ischura\); {the things that are not} (\ta mˆ onta\), {and that are despised} (\ta exouthenˆmena\, considered nothing, perfect passive participle of \exouthene“\), {the things that are} (\ta onta\). It is a studied piece of rhetoric and powerfully put.

rwp@1Corinthians:1:29 @{That no flesh should glory before God} (\hop“s mˆ kauchˆsˆtai pƒsa sarx en“pion tou theou\). This is the further purpose expressed by \hop“s\ for variety and appeals to God's ultimate choice in all three instances. The first aorist middle of the old verb \kauchaomai\, to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of \en“pion\ as a preposition in the vernacular, from adjective \en-“pios\, in the eye of God. One should turn to strkjv@2Corinthians:4:7| for Paul's further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us.

rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christ“i Iˆsou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenˆthˆ sophia hˆmin apo theou\). Note \egenˆthˆ\, became (first aorist passive and indicative), not \ˆn\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosunˆ te kai hagiasmos kai apolutr“sis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosunˆ, hagiasmos, apolutr“sis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosunˆ\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutr“sis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.

rwp@1Corinthians:2:1 @{Not with excellency of speech or of wisdom} (\ou kath' huperochˆn logou ˆ sophias\). \Huperochˆ\ is an old word from the verb \huperech“\ (Phillipians:4:7|) and means preeminence, rising above. In N.T. only here and strkjv@1Timothy:2:2| of magistrates. It occurs in inscriptions of Pergamum for persons of position (Deissmann, _Bible Studies_, p. 255). Here it means excess or superfluity, "not in excellence of rhetorical display or of philosophical subtlety" (Lightfoot). {The mystery of God} (\to mustˆrion tou theou\). Songs:Aleph A C Copt. like strkjv@2:7|, but B D L P read \marturion\ like strkjv@1:6|. Probably {mystery} is correct. Christ crucified is the mystery of God (Colossians:2:2|). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from \mue“\, to close, to shut, to initiate (Phillipians:4:12|). This mystery was once hidden from the ages (Colossians:1:26|), but is now made plain in Christ (1Corinthians:2:7; strkjv@Romans:16:25f.|). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan's _Vocabulary_).

rwp@1Corinthians:2:2 @{For I determined not to know anything among you} (\ou gar ekrina ti eidenai en humin\). Literally, "For I did not decide to know anything among you." The negative goes with \ekrina\, not with \ti\. Paul means that he did not think it fit or his business to know anything for his message beyond this "mystery of God." {Save Jesus Christ} (\ei mˆ Iˆsoun Christon\). Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, {and him crucified} (\kai touton estaur“menon\). Literally, {and this one as crucified} (perfect passive participle). This phase in particular (1:18|) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the \scandalon\ of the Incarnation, but Paul kept to the main track on coming to Corinth.

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

rwp@1Corinthians:2:4 @{Not in persuasive words of wisdom} (\ouk en pithois sophias logois\). This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective \pithos\ (MSS. \peithos\) has not yet been found elsewhere. It seems to be formed directly from \peith“\, to persuade, as \pheidos\ (\phidos\) is from \pheidomai\, to spare. The old Greek form \pithanos\ is common enough and is used by Josephus (_Ant_. VIII. 9. 1) of "the plausible words of the lying prophet" in strkjv@1Kings:13|. The kindred word \pithanologia\ occurs in strkjv@Colossians:2:4| for the specious and plausible Gnostic philosophers. And gullible people are easy marks for these plausible pulpiteers. Corinth put a premium on the veneer of false rhetoric and thin thinking. {But in demonstration} (\all' en apodeixei\). In contrast with the {plausibility} just mentioned. This word, though an old one from \apodeiknumi\, to show forth, occurs nowhere else in the New Testament. {Spirit} (\pneuma\) here can be the Holy Spirit or inward spirit as opposed to superficial expression and {power} (\dunamis\) is moral power rather than intellectual acuteness (cf. strkjv@1:18|).

rwp@1Corinthians:2:5 @{That your faith should not stand} (\hina hˆ pistis hum“n mˆ ˆi\). Purpose of God, but \mˆ ˆi\ is "not be" merely. The only secure place for faith to find a rest is in God's power, not in the wisdom of men. One has only to instance the changing theories of men about science, philosophy, religion, politics to see this. A sure word from God can be depended on.

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

rwp@1Corinthians:2:9 @{But as it is written} (\alla kath“s gegraptai\). Elliptical sentence like Rom strkjv@15:3| where \gegonen\ (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the _Apocalypse of Elias_ and Jerome finds it also in the _Ascension of Isaiah_. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the LXX text of strkjv@Isaiah:64:4| and cites it as a Christian saying. It is likely that Paul here combines freely strkjv@Isaiah:64:4; strkjv@65:17; strkjv@52:15| in a sort of catena or free chain of quotations as he does in strkjv@Romans:3:10-18|. There is also an anacoluthon for \ha\ (which things) occurs as the direct object (accusative) with \eiden\ (saw) and \ˆkousan\ (heard), but as the subject (nominative) with \anebˆ\ (entered, second aorist active indicative of \anabain“\, to go up). {Whatsoever} (\hosa\). A climax to the preceding relative clause (Findlay). {Prepared} (\hˆtoimasen\). First aorist active indicative of \hetoimaz“\. The only instance where Paul uses this verb of God, though it occurs of final glory (Luke:2:31; strkjv@Matthew:20:23; strkjv@25:34; strkjv@Mark:10:40; strkjv@Hebrews:11:16|) and of final misery (Matthew:25:41|). But here undoubtedly the dominant idea is the present blessing to these who love God (1Corinthians:1:5-7|). {Heart} (\kardian\) here as in strkjv@Romans:1:21| is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal _Ascension of Isaiah_ and _Apocalypse of Elias_ were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now {revealed} and made plain, not of mysteries still unknown.

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

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

rwp@1Corinthians:2:12 @{But we} (\hˆmeis de\). We Christians like {us} (\hˆmin\) in verse 10| of the revelation, but particularly Paul and the other apostles. {Received} (\elabomen\). Second aorist active indicative of \lamban“\ and so a definite event, though the constative aorist may include various stages. {Not the spirit of the world} (\ou to pneuma tou kosmou\). Probably a reference to the wisdom of this age in verse 6|. See also strkjv@Romans:8:4,6,7; strkjv@1Corinthians:11:4| (\the pneuma heteron\). {But the spirit which is of God} (\alla to pneuma to ek theou\). Rather, "from God" (\ek\), which proceeds from God. {That we might know} (\hina eid“men\). Second perfect subjunctive with \hina\ to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand "the things that are freely given us by God" (\ta hupo tou theou charisthenta hˆmin\). First aorist passive neuter plural articular participle of \charizomai\, to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God's revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit.

rwp@1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale“\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg“\ refers more to the substance. But \lale“\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthr“pinˆs sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask“\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin“\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.

rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthr“pos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuchˆ\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuchˆ\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuchˆ\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\m“ria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gn“nai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \gin“sk“\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatik“s anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuchˆ\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).

rwp@1Corinthians:2:15 @{Judgeth all things} (\anakrinei panta\). The spiritual man (\ho pneumatikos\) is qualified to sift, to examine, to decide rightly, because he has the eyes of his heart enlightened (Ephesians:1:18|) and is no longer blinded by the god of this world (2Corinthians:4:4|). There is a great lesson for Christians who know by personal experience the things of the Spirit of God. Men of intellectual gifts who are ignorant of the things of Christ talk learnedly and patronizingly about things of which they are grossly ignorant. The spiritual man is superior to all this false knowledge. {He himself is judged of no man} (\autos de hup' oudenos anakrinetai\). Men will pass judgment on him, but the spiritual man refuses to accept the decision of his ignorant judges. He stands superior to them all as Polycarp did when he preferred to be burnt to saying, "Lord Caesar" in place of "Lord Jesus." He was unwilling to save his earthly life by the worship of Caesar in place of the Lord Jesus. Polycarp was a \pneumatikos\ man.

rwp@1Corinthians:2:16 @{For who hath known the mind of the Lord} (\Tis gar egn“ noun Kuriou;\). Quotation from strkjv@Isaiah:40:13|. {That he should instruct him} (\hos sunbibasei auton\). This use of \hos\ (relative {who}) is almost consecutive (result). The \pneumatikos\ man is superior to others who attempt even to instruct God himself. See on ¯Acts:9:22; strkjv@16:10| for \sunbibaz“\, to make go together. {But we have the mind of Christ} (\hˆmeis de noun Christou echomen\). As he has already shown (verses 6-13|). Thus with the mind (\nous\. Cf. strkjv@Phillipians:2:5; strkjv@Romans:8:9,27|). Hence Paul and all \pneumatikoi\ men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, "I know him whom I have believed." "I believe; therefore I have spoken."

rwp@1Corinthians:3:1 @{But as unto carnal} (\all' h“s sarkinois\). Latin _carneus_. "As men o' flesh," Braid Scots; "as worldlings," Moffatt. This form in \-inos\ like \lithinos\ in strkjv@2Corinthians:3:3| means the material of flesh, "not on tablets of stone, but on fleshen tablets on hearts." Songs:in strkjv@Hebrews:7:16|. But in strkjv@Romans:7:14| Paul says, "I am fleshen (\sarkinos\) sold under sin," as if \sarkinos\ represented the extreme power of the \sarx\. Which does Paul mean here? He wanted to speak the wisdom of God among the adults (1Corinthians:2:6|), the spiritual (\hoi pneumatikoi\, strkjv@2:15|), but he was unable to treat them as \pneumatikoi\ in reality because of their seditions and immoralities. It is not wrong to be \sarkinos\, for we all live in the flesh (\en sarki\, strkjv@Galatians:2:20|), but we are not to live according to the flesh (\kata sarka\, strkjv@Romans:8:12|). It is not culpable to a babe in Christ (\nˆpios\, strkjv@1Corinthians:13:11|), unless unduly prolonged (1Corinthians:14:20; strkjv@Hebrews:5:13f.|). It is one of the tragedies of the minister's life that he has to keep on speaking to the church members "as unto babes in Christ" (\h“s nˆpiois en Christ“i\), who actually glory in their long babyhood whereas they ought to be teachers of the gospel instead of belonging to the cradle roll. Paul's goal was for all the babes to become adults (Colossians:1:28|).

rwp@1Corinthians:3:5 @{What then?} (\ti oun;\). He does not say \tis\ (who), but \ti\ (what), neuter singular interrogative pronoun. {Ministers} (\diakonoi\). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as \dia\ and \konis\ "raising dust by hastening." In the Gospels it is the servant (Matthew:20:26|) or waiter (John:2:5|). Paul so describes himself as a minister (Colossians:1:23,25|). The technical sense of deacon comes later (Phillipians:1:1; strkjv@1Timothy:3:8,12|). {As the Lord gave to him} (\h“s ho Kurios ed“ken\). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters strkjv@1Corinthians:3; 4| and it is made plain in chapter strkjv@1Corinthians:12|.

rwp@1Corinthians:3:6 @{I planted} (\eg“ ephuteusa\). First aorist active indicative of old verb \phuteu“\. This Paul did as Luke tells us in strkjv@Acts:18:1-18|. {Apollos watered} (\Apoll“s epotisen\). Apollos irrigated the church there as is seen in strkjv@Acts:18:24-19:1|. Another aorist tense as in verse 2|. {But God gave the increase} (\alla ho theos ˆuxanen\). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9|). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.

rwp@1Corinthians:3:8 @{Are one} (\hen eisin\). The neuter singular again (\hen\, not \heis\) as with the interrogative \ti\ and the indefinite \ti\. By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written. {According to his own labour} (\kata ton idion kopon\). God will bestow to each the reward that his labour deserves. That is the pay that the preacher is sure to receive. He may get too little or too much here from men. But the due reward from God is certain and it will be adequate however ungrateful men may be.

rwp@1Corinthians:3:9 @{God's fellow-workers} (\theou sunergoi\). This old word (co-workers of God) has a new dignity here. God is the major partner in the enterprise of each life, but he lets us work with him. Witness the mother and God with the baby as the product. {God's husbandry} (\theou ge“rgion\). God's tilled land (\gˆ, ergon\). The farmer works with God in God's field. Without the sun, the rains, the seasons the farmer is helpless. {God's building} (\theou oikodomˆ\). God is the Great Architect. We work under him and carry out the plans of the Architect. It is building (\oikos\, house, \dem“\, to build). Let us never forget that God sees and cares what we do in the part of the building where we work for him.

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

rwp@1Corinthians:3:11 @{Other foundation} (\themelion allon\). The gender of the adjective is here masculine as is shown by \allon\. If neuter, it would be \allo\. It is masculine because Paul has Christ in mind. It is not here \heteron\ a different kind of gospel (\heteron euaggelion\, strkjv@Galatians:1:6; strkjv@2Corinthians:11:4|) which is not another (\allo\, strkjv@Galatians:1:7|) in reality. But another Jesus (2Corinthians:11:4|, \allon Iˆsoun\) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation. {Than that which is laid, which is Christ Jesus} (\para ton keimenon, hos estin Iˆsous Christos\). Literally, "alongside (\para\) the one laid (\keimenon\)," already laid (present middle participle of \keimai\, used here as often as the perfect passive of \tithˆmi\ in place of \tetheimenon\). Paul scouts the suggestion that one even in the interest of so-called "new thought" will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted strkjv@Psalms:118:22f.| to the members of the Sanhedrin who challenged his authority (Mark:11:10f.; strkjv@Matthew:21:42-45; strkjv@Luke:20:17f.|). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone (\akrog“naios\, strkjv@Ephesians:2:20|). All believers are living stones in this temple (1Peter:2:5|). But there is only one foundation possible.

rwp@1Corinthians:3:12 @{Gold, silver, precious stones, wood, hay, stubble} (\chrusion, argurion, lithous timious, xula, chorton, kalamˆn\). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay (\chortos\, grass, as in strkjv@Mark:6:39|) and stubble (\kalamˆ\, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as strkjv@Exodus:5:12|) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9| or to the character of the teaching as in verse 13|. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15|) and shoddy men (verse 17|). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.

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

rwp@1Corinthians:3:14 @{If any man's work shall abide} (\ei tinos to ergon menei\). Condition of the first class with future indicative, determined as fulfilled, assumed as true. When the fire has done its work, what is left? That is the fiery test that the work of each of us must meet. Suitable reward (Matthew:20:8|) will come for the work that stands this test (gold, silver, precious stones)

rwp@1Corinthians:3:17 @{Destroyeth} (\phtheirei\). The outward temple is merely the symbol of God's presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb \phtheir“\ means to corrupt, to deprave, to destroy. It is a gross sin to be a church-wrecker. There are actually a few preachers who leave behind them ruin like a tornado in their path. {Him shall God destroy} (\phtherei touton ho theos\). There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man's soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. {Holy} (\hagios\). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" (\ton naon tou theou\), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" (\hoitines este humeis\). The qualitative relative pronoun \hoitines\ is plural to agree with \humeis\ (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In strkjv@6:19| Paul reminds the Corinthians again that the body is the temple (\naos\, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.

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

rwp@1Corinthians:3:19 @{Foolishness with God} (\m“ria para t“i the“i\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalamban“n\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgiƒi\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).

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

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

rwp@1Corinthians:4:1 @{Ministers of Christ} (\hupˆretas Christou\). Paul and all ministers (\diakonous\) of the New Covenant (1Corinthians:3:5|) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke:4:20| the attendant in the synagogue) and the Acts (Acts:13:5|) of John Mark. The {so} (\hout“s\) gathers up the preceding argument (3:5-23|) and applies it directly by the {as} (\h“s\) that follows. {Stewards of the mysteries of God} (\oikonomous mustˆri“n theou\). The steward or house manager (\oikos\, house, \nem“\, to manage, old word) was a slave (\doulos\) under his lord (\kurios\, strkjv@Luke:12:42|), but a master (Luke:16:1|) over the other slaves in the house (menservants \paidas\, maidservants \paidiskas\ strkjv@Luke:12:45|), an overseer (\epitropos\) over the rest (Matthew:20:8|). Hence the under-rower (\hupˆretˆs\) of Christ has a position of great dignity as steward (\oikonomos\) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew:13:11|). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew:13:51; strkjv@16:8-12|). As stewards Paul and other ministers are entrusted with the mysteries (see on ¯1Corinthians:2:7| for this word) of God and are expected to teach them. "The church is the \oikos\ (1Timothy:3:15|), God the \oikodespotˆs\ (Matthew:13:52|), the members the \oikeioi\ (Galatians:6:10; strkjv@Ephesians:2:19|)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (\oikonomia\) of God given to him (Colossians:1:25; strkjv@Ephesians:1:10|). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.

rwp@1Corinthians:4:2 @{Here} (\h“de\). Either here on earth or in this matter. It is always local. {Moreover} (\loipon\). Like \loipon\ in strkjv@1:16| which see, accusative of general reference, as for what is left, besides. {It is required} (\zˆteitai\). It is sought. Many MSS. read \zˆteite\, ye seek, an easy change as \ai\ and \e\ came to be pronounced alike (Robertson, _Grammar_, p. 186). {That a man be found faithful} (\hina pistos tis heurethˆi\). Non-final use of \hina\ with first aorist passive subjunctive of \heurisk“\, the result of the seeking (\zˆte“\). Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office.

rwp@1Corinthians:4:3 @{But with me} (\emoi de\). The ethical dative of personal relation and interest, "as I look at my own case." Cf. strkjv@Phillipians:1:21|. {It is a very small thing} (\eis elachiston estin\). This predicate use of \eis\ is like the Hebrew, but it occurs also in the papyri. The superlative \elachiston\ is elative, very little, not the true superlative, least. "It counts for very little with me." {That I should be judged of you} (\hina huph' hum“n anakrith“\). Same use of \hina\ as in verse 2|. For the verb (first aorist passive subjunctive of \anakrin“\) see on ¯1Corinthians:2:14f|. Paul does not despise public opinion, but he denies "the competency of the tribunal" in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. {Or of man's judgement} (\ˆ hupo anthr“pinˆs hˆmeras\). Or "by human day," in contrast to the Lord's Day (_der Tag_) in strkjv@3:13|. "_That_ is the tribunal which the Apostle recognizes; a _human_ tribunal he does not care to satisfy" (Robertson and Plummer). {Yea, I judge not mine own self} (\all' oude emauton anakrin“\). \Alla\ here is confirmatory, not adversative. "I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others" (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.

rwp@1Corinthians:4:5 @{Wherefore} (\h“ste\). As in strkjv@3:21| which see. {Judge nothing} (\mˆ ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\he“s an elthˆi ho kurios\). Common idiom of \he“s\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai ph“tisei\). Future indicative of this late verb (in papyri also) from \ph“s\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phaner“sei\). (Ionic and late) causative verb \phanero“\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

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

rwp@1Corinthians:4:7 @{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:4:9 @{Hath set forth us the apostles last} (\hˆmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethˆriomachˆsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\h“s epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\t“i kosm“i kai aggelois kai anthr“pois\), dative case of personal interest.

rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri tˆs arti h“ras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\pein“men\), {we thirst} (\dips“men\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnˆtˆs\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.

rwp@1Corinthians:4:12 @{We toil} (\kopi“men\). Common late verb for weariness in toil (Luke:5:5|), {working with our own hands} (\ergazomenoi tais idiais chersin\) instrumental case \chersin\ and not simply for himself but also for Aquila and Priscilla as he explains in strkjv@Acts:20:34|. This personal touch gives colour to the outline. Paul alludes to this fact often (1Thessalonians:2:9; strkjv@2Thessalonians:3:8; strkjv@1Corinthians:9:6; strkjv@2Corinthians:11:7|). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317. {Being reviled we bless} (\loidoroumenoi eulogoumen\). Almost the language of Peter about Jesus (1Peter:2:23|) in harmony with the words of Jesus in strkjv@Matthew:5:44; strkjv@Luke:6:27|. {Being persecuted we endure} (\di“komenoi anechometha\). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in strkjv@2Corinthians:4:7-10; strkjv@6:3-10| for an interpretation of his language here.

rwp@1Corinthians:4:15 @{To admonish} (\nouthet“n\). Literally, admonishing (present active participle of \nouthete“\). See on ¯1Thessalonians:5:12,14|. {For though ye should have} (\ean gar echˆte\). Third-class condition undetermined, but with prospect of being determined (\ean\ and present subjunctive), "for if ye have." {Tutors} (\paidag“gous\). This old word (\pais\, boy, \ag“gos\, leader) was used for the guide or attendant of the child who took him to school as in strkjv@Galatians:3:24| (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, _Vocabulary_) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two N.T. examples of the common word. {I begot you} (\humas egennˆsa\). Paul is their {spiritual father} in Christ, while Apollos and the rest are their {tutors} in Christ.

rwp@1Corinthians:4:19 @{If the Lord will} (\ean ho kurios thelˆsˆi\). Third-class condition. See James strkjv@4:15; strkjv@Acts:18:21; strkjv@1Corinthians:16:7| for the use of this phrase. It should represent one's constant attitude, though not always to be spoken aloud. {But the power} (\alla tˆn dunamin\). The puffed up Judaizers did a deal of talking in Paul's absence. He will come and will know their real strength. II Corinthians gives many evidences of Paul's sensitiveness to their talk about his inconsistencies and cowardice (in particular chs. 2 Co 1; 2; 10; 11; 12; 13|). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.

rwp@1Corinthians:5:1 @{Actually} (\hol“s\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pant“s\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou“\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiautˆ\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\hˆtis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\h“ste gunaika tina tou patros echein\). "Songs:as (usual force of \h“ste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.

rwp@1Corinthians:5:2 @{And ye are puffed up} (\kai humeis pephusi“menoi este\). Emphatic position of \humeis\ (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb \phusio“\ used already of the partisans in Corinth (4:6,19,20|). Those of the same faction with this scoundrel justified his rascality. {Did not rather mourn} (\kai ouchi mallon epenthˆsate\). Possibly question also and note strong negative form \ouchi\, which favours it. The very least that they could have done (\mallon\ rather than be puffed up) was to mourn for shame (\penthe“\, old verb for lamentation) as if for one dead. {That he might be taken away} (\hina arthˆi\). The sub-final use of \hina\ of desired result (1:15|) so common in the _Koin‚_. First aorist passive subjunctive of \air“\, to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality.

rwp@1Corinthians:5:3 @{For I verily} (\eg“ men gar\). Emphatic statement of Paul's own attitude of indignation, \eg“\ in contrast with \humeis\. He justifies his demand for the expulsion of the man. {Being absent} (\ap“n\) Although absent (concessive participle) and so of \par“n\ though present. Each with locative case (\t“i s“mati, t“i pneumati\). {Have already judged} (\ˆdˆ kekrika\). Perfect active indicative of \krin“\. I have already decided or judged, as though present (\h“s par“n\). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5|. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4|, {ye being gathered together} (\sunachthent“n hum“n\, first aorist passive participle of \sunag“\, in regular assembly) {and my spirit} (\kai tou emou pneumatos\) with the assembly (he means) {and meeting in the name of our Lord Jesus} (\en t“i onomati tou Kuriou [hˆm“n] Iˆsou\) with the power of the Lord Jesus (\sun tˆi dunamei tou Kuriou hˆm“n Iˆsou\), though this clause can be taken with the infinitive to deliver (\paradounai\). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" (\sunachthent“n\) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts:13:8ff.|) as Peter did against Ananias and Sapphira (Acts:5:1ff.|).

rwp@1Corinthians:5:5 @{To deliver such an one unto Satan} (\paradounai ton toiouton t“i Satanƒi\). We have the same idiom in strkjv@1Timothy:1:20| used of Hymenius and Alexander. In strkjv@2Corinthians:12:7| Paul speaks of his own physical suffering as a messenger (\aggelos\) of Satan. Paul certainly means expulsion from the church (verse 2|) and regarding him as outside of the commonwealth of Israel (Ephesians:2:11f.|). But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2Thessalonians:3:14f.|). {For the destruction of the flesh} (\eis olethron tˆs sarkos\). Both for physical suffering as in the case of Job:(Job:2:6|) and for conquest of the fleshly sins, remedial punishment. {That the spirit may be saved} (\hina to pneuma s“thˆi\). The ultimate purpose of the expulsion as discipline. Note the use of \to pneuma\ in contrast with \sarx\ as the seat of personality (cf. strkjv@3:15|). Paul's motive is not merely vindictive, but the reformation of the offender who is not named here nor in strkjv@2Corinthians:2:5-11| if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin.

rwp@1Corinthians:5:6 @{Not good} (\ou kalon\). Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once instead of boasting and pride (puffed up). \Kauchˆma\ is the thing gloried in. {A little leaven leaveneth the whole lump} (\mikra zumˆ holon to phurama zumoi\). This proverb occurs _verbatim_ in strkjv@Galatians:5:9|. \Zumˆ\ (leaven) is a late word from \ze“\, to boil, as is \zumo“\, to leaven. The contraction is regular (\-oei=oi\) for the third person singular present indicative. See the parables of Jesus for the pervasive power of leaven (Matthew:13:33|). Some of the members may have argued that one such case did not affect the church as a whole, a specious excuse for negligence that Paul here answers. The emphasis is on the "little" (\mikra\, note position). Lump (\phurama\ from \phura“\, to mix, late word, in the papyri mixing a medical prescription) is a substance mixed with water and kneaded like dough. Compare the pervasive power of germs of disease in the body as they spread through the body.

rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair“\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\gˆraios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kainˆ ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hˆm“n etuthˆ Christos\). First aorist passive indicative of \thu“\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-thˆ\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.

rwp@1Corinthians:5:8 @{Wherefore let us keep the feast} (\h“ste heortaz“men\). Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1Corinthians:16:8|). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians. {With the leaven of malice and wickedness} (\en zumˆi kakias kai ponˆrias\). Vicious disposition and evil deed. {With the unleavened bread of sincerity and truth} (\en azumois eilikrinias kai alˆtheias\). No word for "bread." The plural of \azumois\ may suggest "elements" or "loaves." \Eilikrinia\ (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of \heilˆ\ or \helˆ\, sunlight, and \krin“\, to judge by the light of the sun, holding up to the light. \Alˆtheia\ (truth) is a common word from \alˆthˆs\ (true) and this from \a\ privative and \lˆth“\ (\lathein, lanthan“\, to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note strkjv@Romans:1:18| where Paul pictures those who are holding down the truth in unrighteousness.

rwp@1Corinthians:5:9 @{I wrote unto you in my epistle} (\egrapsa humin en tˆi epistolˆi\). Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a "find" it would be if a bundle of papyri in Egypt should give it back to us? {To have no company with fornicators} (\mˆ sunanamignusthai pornois\). Present middle infinitive with \mˆ\ in an indirect command of a late double compound verb used in the papyri to mix up with (\sun-ana-mignusthai\, a \mi\ verb). It is in the N.T. only here and verse 11; strkjv@2Thessalonians:3:14| which see. It is used here with the associative instrumental case (\pornois\, from \pera“, pernˆmi\, to sell, men and women who sell their bodies for lust). It is a pertinent question today how far modern views try to put a veneer over the vice in men and women.

rwp@1Corinthians:5:10 @{Not altogether} (\ou pant“s\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech“\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eid“lolatrais\). Late word for hirelings (\latris\) of the idols (\eid“lon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei “pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\“pheilete\, from \opheil“\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.

rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos ˆi\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ˆ loidoros ˆ methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\t“i toiout“i mˆde sunesthiein\). Associative instrumental case of \toiout“i\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden

rwp@1Corinthians:5:13 @{Put away the wicked man} (\exarate ton ponˆron\). By this quotation from strkjv@Deuteronomy:17:7| Paul clinches the case for the expulsion of the offender (5:2|). Note \ex\ twice and effective aorist tense.

rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmƒi tis hum“n;\). Does any one of you dare? Rhetorical question with present indicative of \tolma“\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma ech“n pros ton heteron\). Forensic sense of \pragma\ (from \prass“\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithˆnai\ in strkjv@Matthew:5:40|. \Kritˆs\, judge, is from this verb. {Before the unrighteous} (\epi t“n adik“n\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.

rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritˆri“n elachist“n;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritˆria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-tˆrion\ (\akroatˆrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \mˆ erchesth“ epi kritˆrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?

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

rwp@1Corinthians:6:4 @{If then ye have to judge things pertaining to this life} (\bi“tika men oun kritˆria ean echˆte\). Note emphatic position (proleptic) of \bi“tika kritˆria\ (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, \ean echˆte\). If \kathizete\ (do ye set) is indicative and interrogative, then by "who are of no account in the church" (\tous exouthenˆmenous en tˆi ekklˆsiƒi\) Paul means the heathen as in verse 1|. If \kathizete\ be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.

rwp@1Corinthians:6:5 @{I say this to move you to shame} (\pros entropˆn humin leg“\). Old word \entropˆ\ from \entrep“\, to turn in (1Corinthians:4:14| which see). In N.T. only here and strkjv@15:34|. {One wise man} (\sophos\). From sarcasm to pathos Paul turns. {Does there not exist} (\eni\, short form for \enesti\)? With double negative \ouk--oudeis\, expecting the answer yes. Surely {one} such man exists in the church. {Who} (\hos\). Almost consecutive in idea, of such wisdom that he will be able. {To decide between his brethren} (\diakrinai ana meson tou adelphou autou\). \Krinai\ is to judge or decide (first aorist active infinitive of \krin“\ and \dia\ (two) carries on the idea of between. Then \ana meson\ makes it still plainer, in the midst as {arbitrator} between brother and brother like \ana meson emou kai sou\ (Genesis:23:15|). It is even so a condensed expression with part of it unexpressed (\ana meson kai tou adelphou autou\) between brother and his brother. The use of \adelphos\ has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.

rwp@1Corinthians:6:6 @{And that before unbelievers} (\kai touto epi apist“n\). Climactic force of \kai\. The accusative of general reference with \touto\. "That there should be disputes about \bi“tika\ is bad; that Christian should go to law with Christian is worse; that Christians should do this before unbelievers is worst of all" (Robertson and Plummer).

rwp@1Corinthians:6:7 @{Nay, already it is altogether a defect among you} (\ˆdˆ men oun hol“s hˆttˆma humin estin\). "Indeed therefore there is to you already (to begin with, \ˆdˆ\, before any question of courts) wholly defeat." \Hˆttˆma\ (from \hˆttaomai\) is only here, strkjv@Romans:11:12; strkjv@Isaiah:31:8| and ecclesiastical writers. See \hˆttaomai\ (from \hˆtt“n\, less) in strkjv@2Corinthians:12:13; strkjv@2Peter:2:19f.| \Nikˆ\ was victory and \hˆtta\ defeat with the Greeks. It is defeat for Christians to have lawsuits (\krimata\, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians:3:13|). {Take wrong} (\adikeisthe\). Present middle indicative, of old verb \adike“\ (from \adikos\, not right). Better undergo wrong yourself than suffer {defeat} in the matter of love and forgiveness of a brother. {Be defrauded} (\apostereisthe\). Permissive middle again like \adikeisthe\. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.

rwp@1Corinthians:6:8 @{Nay, but ye yourselves do wrong and defraud} (\alla humeis adikeite kai apostereite\). "But (adversative \alla\, on the contrary) you (emphatic) do the wronging and the robbing" (active voices) "and that your brethren" (\kai touto adelphous\). Same idiom as at close of verse 6|. The very climax of wrong-doings, to stoop to do this with one's brethren in Christ.

rwp@1Corinthians:6:9 @{The unrighteous} (\adikoi\). To remind them of the verb \adike“\ just used. {The Kingdom of God} (\theou basileian\). Precisely, God's kingdom. {Be not deceived} (\mˆ planƒsthe\). Present passive imperative with negative \mˆ\. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 9,10|, one with repetition of \oute\, neither (fornicators, idolaters, adulterers, effeminate, or \malakoi\, abusers of themselves with men or \arsenokoitai\ or sodomites as in strkjv@1Timothy:1:10| a late word for this horrid vice, thieves, covetous), the other with \ou\ not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.

rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines ˆte\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\ˆte\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou“\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hˆgiasthˆte\, ye were sanctified or cleansed before the baptism) and justified (\edikai“thˆte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.

rwp@1Corinthians:6:12 @{Lawful} (\exestin\). Apparently this proverb may have been used by Paul in Corinth (repeated in strkjv@10:23|), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in chapter strkjv@1Corinthians:5; strkjv@6:1-11|. Paul limits the proverb to things not immoral, things not wrong _per se_. But even here liberty is not license. {But not all things are expedient} (\all' ou panta sumpherei\). Old word \sumpherei\, bears together for good and so worthwhile. Many things, harmless in themselves in the abstract, do harm to others in the concrete. We live in a world of social relations that circumscribe personal rights and liberties. {But I will not be brought under the power of any} (\all ouk eg“ exousiasthˆsomai hupo tinos\). Perhaps a conscious play on the verb \exestin\ for \exousiaz“\ is from \exousia\ and that from \exestin\. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, strkjv@7:4; strkjv@Luke:22:25|. Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty.

rwp@1Corinthians:6:13 @{But God shall bring to nought both it and them} (\ho de theos kai tautˆn kai tauta katargˆsei\). Another proverb about the adaptation of the belly (\koilia\) and food (\br“mata\, not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality). " We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter (Acts:15:23-29|), where things wholly diverse are combined, as directions about meats to be avoided and a prohibition of fornication" (Lightfoot). Both the belly (\tautˆn\) and the foods (\tauta\) God will bring to an end by death and change. {But the body is not for fornication, but for the Lord, and the Lord for the body} (\to de s“ma ou tˆi porneiƒi alla t“i kuri“i, kai ho kurios t“i s“mati\). Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (3:16f.|). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul's idea, "the body for the Lord and the Lord for the body" (dative of personal interest in both cases). "The Lord Jesus and \porneia\ contested for the bodies of Christian men; loyal to him they must renounce _that_, yielding to _that_ they renounce him" (Findlay).

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

rwp@1Corinthians:6:19 @{Your body is a temple} (\to s“ma hum“n naos estin\). A sanctuary as in strkjv@3:16| which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication. {Ye are not your own} (\ouk este heaut“n\). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.

rwp@1Corinthians:7:2 @{Because of fornications} (\dia tas porneias\). This is not the only reason for marriage, but it is a true one. The main purpose of marriage is children. Mutual love is another. The family is the basis of all civilization. Paul does not give a low view of marriage, but is merely answering questions put to him about life in Corinth.

rwp@1Corinthians:7:3 @{Render the due} (\tˆn opheilˆn apodidot“\). Marriage is not simply not wrong, but for many a duty. Both husband and wife have a mutual obligation to the other. "This dictum defends marital intercourse against rigorists, as that of ver. 1| commends celibacy against sensualists" (Findlay).

rwp@1Corinthians:7:7 @{Yet I would} (\thel“ de\). "But I wish." Followed by accusative and infinitive (\anthr“pous einai\). This is Paul's personal preference under present conditions (7:26|). {Even as I myself} (\h“s kai emauton\). This clearly means that Paul was not then married and it is confirmed by strkjv@9:5|. Whether he had been married and was now a widower turns on the interpretation of strkjv@Acts:26:10| "I cast my vote." If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide. {His own gift from God} (\idion charisma ek theou\). Songs:each must decide for himself. See on ¯1:7| for \charisma\, a late word from \charizomai\.

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:7:10 @{To the married} (\tois gegamˆkosin\). Perfect active participle of \game“\, old verb, to marry, and still married as the tense shows. {I give charge} (\paraggell“\). Not mere wish as in verses 7,8|. {Not I, but the Lord} (\ouk eg“ alla ho kurios\). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in strkjv@Matthew:5:31f.; strkjv@19:3-12; strkjv@Mark:10:9-12; strkjv@Luke:16:18|. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In strkjv@Mark:10:9| we have from Christ: "What therefore God joined together let not man put asunder" (\mˆ chorizet“\). {That the wife depart not from her husband} (\gunaika apo andros mˆ choristhˆnai\). First aorist passive infinitive (indirect command after \paraggell“\) of \choriz“\, old verb from adverbial preposition \ch“ris\, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark:10:12|). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin‚_ (Robertson, _Grammar_, p. 817).

rwp@1Corinthians:7:11 @{But and if she depart} (\ean de kai ch“risthˆi\). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive), {let her remain unmarried} (\menet“ agamos\). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication. {Or else be reconciled to her husband} (\ˆ t“i andri katallagˆt“\). Second aorist (ingressive) passive imperative of \katallass“\, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God (2Corinthians:5:18-20; strkjv@Romans:5:10|). \Diallass“\ (Matthew:5:24| which see) was more common in the older Greek, but \katallass“\ in the later. The difference in idea is very slight, \dia-\ accents notion of exchange, \kat-\ the perfective idea (complete reconciliation). Dative of personal interest is the case of \andri\. This sentence is a parenthesis between the two infinitives \ch“risthˆnai\ and \aphienai\ (both indirect commands after \paraggell“\). {And that the husband leave not his wife} (\kai andra mˆ aphienai\). This is also part of the Lord's command (Mark:10:11|). \Apolu“\ occurs in Mark of the husband's act and \aphienai\ here, both meaning to send away. Bengel actually stresses the difference between \ch“risthˆnai\ of the woman as like _separatur_ in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.

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

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

rwp@1Corinthians:7:17 @{Only} (\ei mˆ\). This use of \ei mˆ\ as an elliptical condition is very common (7:5; strkjv@Galatians:1:7,19; strkjv@Romans:14:14|), "except that" like \plˆn\. Paul gives a general principle as a limitation to what he has just said in verse 15|. "It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery" (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. {As the Lord hath distributed to each man} (\hekast“i h“s memeriken ho kurios\). Perfect active indicative of \meriz“\, old verb from \meros\, apart. Each has his lot from the Lord Jesus, has his call from God. He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it. {And so ordain I} (\kai hout“s diatassomai\). Military term, old word, to arrange in all the churches (distributed, \dia-\). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.

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

rwp@1Corinthians:7:21 @{Wast thou called being a bondservant?} (\doulos eklˆthˆs;\). First aorist passive indicative. Wast thou, a slave, called? {Care not for it} (\mˆ soi melet“\). "Let it not be a care to thee." Third person singular (impersonal) of \melei\, old verb with dative \soi\. It was usually a fixed condition and a slave could be a good servant of Christ (Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|), even with heathen masters. {Use it rather} (\mallon chrˆsai\). Make use of what? There is no "it" in the Greek. Shall we supply \eleutheriƒi\ (instrumental case after \chrˆsai\ or \douleiƒi\)? Most naturally \eleutheriƒi\, freedom, from \eleutheros\, just before. In that case \ei kai\ is not taken as although, but \kai\ goes with \dunasai\, "But if thou canst also become free, the rather use your opportunity for freedom." On the whole this is probably Paul's idea and is in full harmony with the general principle above about mixed marriages with the heathen. \Chrˆsai\ is second person singular aorist middle imperative of \chraomai\, to use, old and common verb.

rwp@1Corinthians:7:23 @{Ye were bought with a price} (\timˆs ˆgorasthˆte\). See on ¯6:20| for this very phrase, here repeated. Both classes (slaves and freemen) were purchased by the blood of Christ. {Become not bondservants of men} (\mˆ ginesthe douloi anthr“p“n\). Present middle imperative of \ginomai\ with negative \mˆ\. Literally, stop becoming slaves of men. Paul here clearly defines his opposition to human slavery as an institution which comes out so powerfully in the Epistle to Philemon. Those already free from human slavery should not become enslaved.

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:7:27 @{Art thou bound to a wife?} (\dedesai gunaiki;\). Perfect passive indicative of \de“\, to bind, with dative case \gunaiki\. Marriage bond as in strkjv@Romans:7:2|. {Seek not to be loosed} (\mˆ zˆtei lusin\). Present active imperative with negative \mˆ\, "Do not be seeking release" (\lusin\) from the marriage bond, old word, here only in N.T. {Seek not a wife} (\mˆ zˆtei gunaika\). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in \lelusai\ (loosed, perfect passive indicative of \lu“\). This advice of Paul he only urges "because of the present necessity" (verse 26|). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in strkjv@Ephesians:5:22-33|. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife.

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

rwp@1Corinthians:7:30 @{As though they possessed not} (\h“s mˆ katechontes\). See this use of \katech“\, old verb to hold down (Luke:14:9|), to keep fast, to possess, in strkjv@2Corinthians:6:10|. Paul means that all earthly relations are to hang loosely about us in view of the second coming.

rwp@1Corinthians:7:31 @{Those that use the world} (\hoi chr“menoi ton kosmon\). Old verb \chraomai\, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, _Grammar_, p. 468). {As not abusing it} (\h“s mˆ katachrˆmenoi\). Perfective use of \kata\ in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. {For the fashion of this world passeth away} (\paragei gar to schˆma tou kosmou toutou\). Cf. strkjv@1John:2:17|. \Schˆma\ is the _habitus_, the outward appearance, old word, in N.T. only here and strkjv@Phillipians:2:7f|. \Paragei\ (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew:20:30|).

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

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

rwp@1Corinthians:7:39 @{For so long time as her husband liveth} (\eph' hoson chronon zˆi ho anˆr autˆs\). While he lives (\t“i z“nti andri\) Paul says in strkjv@Romans:7:2|. This is the ideal and is pertinent today when husbands meet their ex-wives and wives meet their ex-husbands. There is a screw loose somewhere. Paul here treats as a sort of addendum the remarriage of widows. He will discuss it again in strkjv@1Timothy:5:9-13| and then he will advise younger widows to marry. Paul leaves her free here also to be married again, "only in the Lord" (\monon en Kuri“i\). Every marriage ought to be "in the Lord." {To be married} (\gamˆthˆnai\) is first aorist passive infinitive followed by the dative relative \h“i\ with unexpressed antecedent \tout“i\.

rwp@1Corinthians:7:40 @{Happier} (\makari“terƒ\). Comparative of \makarios\ used in the Beatitudes (Matthew:5:3ff.|). {After my judgment} (\kata tˆn emˆn gn“mˆn\). The same word used in verse 25|, not a command. {I think} (\dok“\). From \doke“\, not \nomiz“\ of verse 26|. But he insists that he has "the spirit of God" (\pneuma theou\) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself.

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:8:4 @{No idol is anything in the world} (\ouden eid“lon en kosm“i\). Probably correct translation, though no copula is expressed. On \eid“lon\ (from \eidos\), old word, see on ¯Acts:7:41; strkjv@15:20; strkjv@1Thessalonians:1:9|. The idol was a mere picture or symbol of a god. If the god has no existence, the idol is a non-entity. This Gentile Christians had come to know as Jews and Jewish Christians already knew. {No God but one} (\oudeis theos ei mˆ heis\). This Christians held as firmly as Jews. The worship of Jesus as God's Son and the Holy Spirit does not recognize three Gods, but one God in three Persons. It was the worship of Mary the Mother of Jesus that gave Mahomet his cry: "Allah is One." The cosmos, the ordered universe, can only be ruled by one God (Romans:1:20|).

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

rwp@1Corinthians:8:7 @{Howbeit in all men there is not that knowledge} (\all' ouk en pasin hˆ gn“sis\). The knowledge (\hˆ gn“sis\) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. {Being used until now to the idol} (\tˆi sunˆtheiƒi he“s arti tou eid“lou\). Old word \sunˆtheia\ from \sunˆthˆs\ (\sun, ˆthos\), accustomed to, like Latin _consuetudo_, intimacy. In N.T. only here and strkjv@John:18:39; strkjv@1Corinthians:11:16|. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" (\h“s eid“lothuton\), though they no longer believe in idols. The idol-taint clings in their minds to this meat. {Being weak} (\asthenˆs ousa\). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark:7:18f.; strkjv@Luke:11:41|), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word \suneidˆsis\ (conscientia, knowing together, conscience) see on ¯Acts:23:1|. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For \asthenˆs\, weak (lack of strength) see on ¯Matthew:26:41|. {Defiled} (\molunetai\). Old word \molun“\, to stain, pollute, rare in N.T. (1Timothy:3:9; strkjv@Revelation:3:4|).

rwp@1Corinthians:8:9 @{Take heed} (\blepete\). A warning to the enlightened. {Lest by any means} (\mˆ p“s\). Common construction after verbs of caution or fearing, \mˆ p“s\ with aorist subjunctive \genˆtai\. {This liberty of yours} (\hˆ exousia hum“n hautˆ\). \Exousia\, from \exestin\, means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. {A stumbling-block to the weak} (\proskomma tois asthenesin\). Late word from \proskopt“\, to cut against, to stumble against. Songs:an obstacle for the foot to strike. In strkjv@Romans:14:13| Paul uses \skandalon\ as parallel with \proskomma\. We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. _Noblesse oblige_. The enlightened must consider the welfare of the unenlightened, else he does not have love.

rwp@1Corinthians:8:10 @{If a man see thee which hast knowledge sitting at meat in an idol's temple} (\ean gar tis idˆi [se] ton echonta gn“sin en eid“lei“i katakeimenon\). Condition of third class, a possible case. Paul draws the picture of the enlightened brother exercising his "liberty" by eating in the idol's temple. Later he will discuss the peril to the man's own soul in this phase of the matter (10:14-22|), but here he considers only the effect of such conduct on the unenlightened or weak brother. This bravado at a sacrificial banquet is in itself idolatrous as Paul will show. But our weak brother will be emboldened (\oikodomˆthˆsetai\, future passive indicative, will be built up) to go on and do what he still believes to be wrong, to eat things sacrificed to idols (\eis to ta eid“lothuta esthiein\). Alas, how often that has happened. Defiance is flung in the face of the unenlightened brother instead of loving consideration.

rwp@1Corinthians:8:13 @{Meat} (\br“ma\). Food it should be, not flesh (\krea\). {Maketh my brother to stumble} (\skandalizei ton adelphon mou\). Late verb (LXX and N.T.) to set a trap-stick (Matthew:5:29|) or stumbling-block like \proskomma\ in verse 9| (cf. strkjv@Romans:14:13,21|). Small boys sometimes set snares for other boys, not merely for animals to see them caught. {I will eat no flesh for evermore} (\ou mˆ phag“ krea eis ton ai“na\). The strong double negative \ou mˆ\ with the second aorist subjunctive. Here Paul has {flesh} (\krea\) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and strkjv@Romans:14:21|. This is Paul's principle of love (verse 2|) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul's ideal of love.

rwp@1Corinthians:9:4 @{Have we no right?} (\Mˆ ouk echomen exousian;\). Literary plural here though singular in 1-3|. The \mˆ\ in this double negative expects the answer "No" while \ouk\ goes with the verb \echomen\. "Do we fail to have the right?" Cf. strkjv@Romans:10:18f.| (Robertson, _Grammar_, p. 1173).

rwp@1Corinthians:9:5 @{Have we no right?} (\Mˆ ouk echomen exousian;\). Same idiom. {To lead about a wife that is a believer?} (\adelphˆn gunaika periagein;\). Old verb \periag“\, intransitive in strkjv@Acts:13:11|. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher's wife and children. Plainly Paul has no wife at this time. {And Cephas} (\kai Kˆphƒs\). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1:12|). It was well known that Peter was married (Matthew:8:14|). Paul mentions James by name in strkjv@Galatians:1:19| as one of the Lord's brothers. All the other apostles were either married or had the right to be.

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

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

rwp@1Corinthians:9:13 @{Sacred things} (\ta hiera\). {Of the temple} (\tou hierou\). Play on the same word \hierou\ (sacred). See strkjv@Numbers:18:8-20| for the details. This is a very pertinent illustration. {They which wait upon the altar} (\hoi t“i thusiastˆri“i paredreuontes\). Old word \paredreu“\, to sit beside, from \par--edros\, like Latin _assidere_, and so constant attendance. Only here in the N.T. Locative case \thusiastˆri“i\, late word found so far only in LXX, Philo, Josephus, N.T., and ecclesiastical writers. See on ¯Matthew:5:23|.

rwp@1Corinthians:9:15 @{For it were good for me to die, than that any man should make my glorying void} (\kalon gar moi mallon apothanein ˆ to kauchˆma mou oudeis ken“sei\). The tangled syntax of this sentence reflects the intensity of Paul's feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative (\kechrˆmai\). By the epistolary aorist (\egrapsa\) he explains that he is not now hinting for a change on their part towards him in the matter, "in my case" (\en emoi\). Then he gives his reason in vigorous language without a copula (\ˆn\, were): "For good for me to die rather than," but here he changes the construction by a violent anacoluthon. Instead of another infinitive (\ken“sai\) after \ˆ\ (than) he changes to the future indicative without \hoti\ or \hina\, "No one shall make my glorying void," viz., his independence of help from them. \Keno“\ is an old verb, from \kenos\, empty, only in Paul in N.T. See on ¯1Corinthians:1:17|.

rwp@1Corinthians:9:16 @{For if I preach} (\ean gar euaggeliz“mai\). Third class condition, supposable case. Same construction in verse 16| (\ean mˆ\). {For necessity is laid upon me} (\anagkˆ gar moi epikeitai\). Old verb, lies upon me (dative case \moi\). Jesus had called him (Acts:9:6,15; strkjv@Galatians:1:15f.; strkjv@Romans:1:14|). He could do no other and deserves no credit for doing it. {Woe is me} (\ouai gar moi\). Explaining the \anagkˆ\ (necessity). Paul had to heed the call of Christ that he had heard. He had a real call to the ministry. Would that this were the case with every modern preacher.

rwp@1Corinthians:9:17 @{Of mine own will} (\hek“n\) {--not of mine own will} (\ak“n\). Both common adjectives, but only here in N.T. save \hek“n\, also in strkjv@Romans:8:20|. The argument is not wholly clear. Paul's call was so clear that he certainly did his work {willingly} and so had a reward (see on ¯Matthew:6:1| for \misthos\); but the only {reward} that he had for his willing work (Marcus Dods) was to make the gospel {free of expense} (\adapanon\, verse 18|, rare word, here only in N.T., once in inscription at Priene). This was his \misthos\. It was glorying (\kauchˆma\, to be able to say so as in strkjv@Acts:20:33f.|). {I have a stewardship intrusted to me} (\oikonomian pepisteumai\). Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any \oikonomos\ (steward) even if \ak“n\ (unwilling).

rwp@1Corinthians:9:19 @{I brought myself under bondage} (\emauton edoul“sa\). Voluntary bondage, I enslaved myself to all, though free. Causative verb in \-o“\ (\doulo“\, from \doulos\). The more (\tous pleionas\). Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note \kerdˆs“\ (as in verses 20,21,22|, but once \hina kerdan“\ in 21|, regular liquid future of \kerdain“\) with \hina\ is probably future active indicative (James:4:13|), though Ionic aorist active subjunctive from \kerda“\ is possible (Matthew:18:15|). "He refuses payment in money that he may make the greater gain in souls" (Edwards).

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

rwp@1Corinthians:9:27 @{But I buffet my body} (\alla hup“piaz“ mou to s“ma\). In Aristophanes, Aristotle, Plutarch, from \hup“pion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \s“ma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulag“g“\). Late compound verb from \doulag“gos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\mˆ p“s\). Common conjunction for negative purpose with subjunctive as here (\gen“mai\, second aorist middle). {After that I have preached to others} (\allois kˆr–xas\). First aorist active participle of \kˆruss“\ (see on ¯1:23|), common verb to preach, from word \kˆrux\ (herald) and that is probably the idea here. A \kˆrux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos gen“mai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz“\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.

rwp@1Corinthians:10:1 @{For} (\gar\). Correct text, not \de\. Paul appeals to the experience of the Israelites in the wilderness in confirmation of his statement concerning himself in strkjv@9:26f.| and as a powerful warning to the Corinthians who may be tempted to flirt with the idolatrous practices of their neighbours. It is a real, not an imaginary peril. {All under the cloud} (\pantes hupo tˆn nephelˆn\). They all marched under the pillar of cloud by day (Exodus:13:21; strkjv@14:19|) which covered the host (Numbers:14:14; strkjv@Psalms:95:39|). This mystic cloud was the symbol of the presence of the Lord with the people.

rwp@1Corinthians:10:4 @{For they drank of a spiritual rock that followed them} (\epinon ek pneumatikˆs akolouthousˆs petras\). Change to the imperfect \epinon\ shows their continual access to the supernatural source of supply. The Israelites were blessed by the water from the rock that Moses smote at Rephidim (Exodus:17:6|) and at Kadesh (Numbers:20:11|) and by the well of Beer (Numbers:21:16|). The rabbis had a legend that the water actually followed the Israelites for forty years, in one form a fragment of rock fifteen feet high that followed the people and gushed out water. Baur and some other scholars think that Paul adopts this "Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites" (Findlay). That is hard to believe, though it is quite possible that Paul alludes to this fancy and gives it a spiritual turn as a type of Christ in allegorical fashion. Paul knew the views of the rabbis and made use of allegory on occasion (Galatians:4:24|). {And the rock was Christ} (\hˆ petra de ˆn ho Christos\). He definitely states here in symbolic form the preexistence of Christ. But surely "we must not disgrace Paul by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock" (Hofmann). He does mean that Christ was the source of the water which saved the Israelites from perishing (Robertson and Plummer) as he is the source of supply for us today.

rwp@1Corinthians:10:5 @{With most of them} (\en tois pleiosin aut“n\). "A mournful understatement," for only two (Caleb and Joshua) actually reached the Promised Land (Numbers:14:30-32|). All the rest were rejected or \adokimoi\ (9:27|). {Were overthrown} (\katestr“thˆsan\). First aorist passive indicative of \katastr“nnumi\, old compound verb, to stretch or spread down as of a couch, to lay low (Euripides), as if by a hurricane. Powerful picture of the desolation wrought by the years of disobedience and wanderings in the desert by this verb quoted from strkjv@Numbers:14:16|.

rwp@1Corinthians:10:7 @{Neither be ye idolaters} (\mˆde eid“lolatrai ginesthe\). Literally, stop becoming idolaters, implying that some of them had already begun to be. The word \eid“lolatrˆs\ seems to be a Christian formation to describe the Christian view. Eating \ta eid“lothuta\ might become a stepping-stone to idolatry in some instances. {Drink} (\pein\). Short form for \piein\, sometimes even \pin\ occurs (Robertson, _Grammar_, p. 204). {To play} (\paizein\). This old verb to play like a child occurs nowhere else in the N.T., but is common in the LXX and it is quoted here from strkjv@Exodus:32:6|. In idolatrous festivals like that witnessed by Moses when he saw the people singing and dancing around the golden calf (Exodus:32:18f.|).

rwp@1Corinthians:10:9 @{Neither let us tempt the Lord} (\mˆde ekpeiraz“men ton Kurion\). Songs:the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and strkjv@Matthew:4:7; strkjv@Luke:4:12; strkjv@10:25|). Let us cease sorely (\ek-\) tempting the Lord by such conduct. {And perished by the serpents} (\kai hupo t“n ophe“n ap“llunto\). Vivid imperfect middle (cf. aorist middle \ap“lonto\ in verse 10|), were perishing day by day. The story is told in strkjv@Numbers:21:6|. The use of \hupo\ for agent with the intransitive middle of \apollumi\ is regular. Note the Ionic uncontracted genitive plural \ophe“n\ rather than \oph“n\.

rwp@1Corinthians:10:10 @{Neither murmur ye} (\mˆde gogguzete\). Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see on ¯Matthew:20:11|. The reference seems to be to strkjv@Numbers:16:41f.| after the punishment of Korah. {By the destroyer} (\hupo tou olothreutou\). This word, from \olothreu“\ (late verb from \olethros\, destruction) occurs only here, so far as known. The reference is to the destroying angel of strkjv@Exodus:12:23| (\ho olothreu“n\).

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

rwp@1Corinthians:10:13 @{Hath taken} (\eilˆphen\). Perfect active indicative of \lamban“\. {But such as man can bear} (\ei mˆ anthr“pinos\). Except a human one. Old adjective meaning falling to the lot of man. {Above that ye are able} (\huper ho dunasthe\). Ellipsis, but plain. There is comfort in that God is faithful, trustworthy (\pistos\). {The way of escape} (\tˆn ekbasin\). "The way out" is always there right along with (\sun\) the temptation. This old word only here in N.T. and strkjv@Hebrews:13:7| about death. It is cowardly to yield to temptation and distrustful of God.

rwp@1Corinthians:10:16 @{The cup of blessing} (\to potˆrion tˆs eulogias\). The cup over which we pronounce a blessing as by Christ at the institution of the ordinance. {A communion of the blood of Christ} (\koin“nia tou haimatos tou Christou\). Literally, a participation in (objective genitive) the blood of Christ. The word \koin“nia\ is an old one from \koin“nos\, partner, and so here and strkjv@Phillipians:2:1; strkjv@3:10|. It can mean also fellowship (Galatians:2:9|) or contribution (2Corinthians:8:4; strkjv@Phillipians:1:5|). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for \koin“nia\ in reference to "the body of Christ." {The bread which we break} (\ton arton hon kl“men\). The loaf. Inverse attraction of the antecedent (\arton\) to the case (accusative) of the relative (\hon\) according to classic idiom (Robertson, _Grammar_, p. 488). \Artos\ probably from \ar“\, to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in strkjv@11:24-27|.

rwp@1Corinthians:10:20 @{But I say that} (\all' hoti\). The verb \phˆmi\ (I say) must be repeated from verse 19| before \hoti\. {To demons, and not to God} (\daimoniois kai ou the“i\). Referring to LXX text of strkjv@Deuteronomy:32:17|. It is probable that by \ou the“i\ Paul means "to a no-god" as also in strkjv@Deuteronomy:32:21| \ep' ouk ethnei\ (by a no-people). This is Paul's reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word \daimonia\ is an adjective \daimonios\ from \daim“n\, an inferior deity, and with same idea originally, once in this sense in N.T. (Acts:17:18|). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Ephesians:6:12|) that are under the control of Satan. The word \daimonia\, so common in the Gospels, occurs in Paul's writings only here and strkjv@1Timothy:4:1|. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Romans:1:19-23|) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now.

rwp@1Corinthians:10:22 @{Provoke to jealousy} (\parazˆloumen\). The very word used in strkjv@Deuteronomy:32:21| of the insolence of the old Israelites. Quoted in strkjv@Romans:10:19|. Such double-dealing now will do this very thing. {Stronger than he} (\ischuroteroi autou\). Comparative adjective followed by the ablative.

rwp@1Corinthians:10:24 @{Let no man seek his own} (\mˆdeis to heautou zˆteit“\). This is Paul's rule for social relations (1Corinthians:13:5; strkjv@Galatians:6:2; strkjv@Romans:14:7; strkjv@15:2; strkjv@Phillipians:2:1ff.|) and is the way to do what is expedient and what builds up. {His neighbour's good} (\to tou heterou\). Literally, "the affair of the other man." Cf. \ton heteron\ in strkjv@Romans:13:8| for this idea of \heteros\ like \ho plˆsion\ (the nigh man, the neighbour) in strkjv@Romans:15:2|. This is loving your neighbour as yourself by preferring your neighbour's welfare to your own (Phillipians:2:4|).

rwp@1Corinthians:10:26 @This verse gives the reason for Paul's advice. It is a quotation from strkjv@Psalms:24:1| and was a common form of grace before meals. {Fulness} (\plˆr“ma\). Old word from \plˆro“\, to fill, here that with which a thing is filled, whatever fills the earth.

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

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

rwp@1Corinthians:10:30 @Paul carries on the supposed objective to his principle of love. Why incur the risk of being evil spoken of (\blasphˆmoumai\) for the sake of maintaining one's liberty? Is it worth it? See strkjv@Romans:14:6| where Paul justifies the conscience of one who eats the meat and of one who does not. Saying grace over food that one should not eat seems inconsistent. We have this very word _blaspheme_ in English.

rwp@1Corinthians:10:31 @{To the glory of God} (\eis doxan theou\). This is the ruling motive in the Christian's life, not just having his own way about whims and preferences.

rwp@1Corinthians:10:33 @{Mine own profit} (\to emoutou sumpheron\). Old word from \sumpher“\, to bear together, and explains use of verb in verse 23|. {That they may be saved} (\hina s“th“sin\). First aorist passive subjunctive of \s“z“\, to save, with \hina\ purpose clause with same high motive as in strkjv@9:22|. This is the ruling passion of Paul in his dealings with men.

rwp@1Corinthians:11:1 @{Imitators of me} (\mimˆtai mou\). In the principle of considerate love as so clearly shown in chapters strkjv@1Corinthians:8-10| and in so far as (\kath“s\) Paul is himself an imitator of Christ. The preacher is a leader and is bound to set an example or pattern (\tupos\) for others (Titus:2:7|). This verse clearly belongs to the preceding chapter and not to chapter 11.

rwp@1Corinthians:11:4 @{Having his head covered} (\kata kephalˆs ech“n\). Literally, having a veil (\kalumma\ understood) down from the head (\kephalˆs\ ablative after \kata\ as with \kata\ in strkjv@Mark:5:13; strkjv@Acts:27:14|). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (_Aeneid_ iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.

rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupt“i tˆi kephalˆi\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto tˆi exurˆmenˆi\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura“\, later form for the old \xure“\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.

rwp@1Corinthians:11:7 @{The image and glory of God} (\eik“n kai doxa theou\). Anarthrous substantives, but definite. Reference to strkjv@Genesis:1:28; strkjv@2:26| whereby man is made directly in the image (\eik“n\) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (\doxa\) of God as the crown of creation and as endowed with sovereignty like God himself. {The glory of the man} (\doxa andros\). Anarthrous also, man's glory. In strkjv@Genesis:2:26| the LXX has \anthr“pos\ (Greek word for both male and female), not \anˆr\ (male) as here. But the woman (\gunˆ\) was formed from the man (\anˆr\) and this priority of the male (verse 8|) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.

rwp@1Corinthians:11:10 @{Ought} (\opheilei\). Moral obligation therefore (\dia touto\, rests on woman in the matter of dress that does not (\ouk opheilei\ in verse 7|) rest on the man. {To have a sign of authority} (\exousian echein\). He means \sˆmeion exousias\ (symbol of authority) by \exousian\, but it is the sign of authority of the man over the woman. The veil on the woman's head is the symbol of the authority that the man with the uncovered head has over her. It is, as we see it, more a sign of subjection (\hypotagˆs\, strkjv@1Timothy:2:10|) than of authority (\exousias\). {Because of the angels} (\dia tous aggelous\). This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Genesis:6:1f.|), but angels present in worship (cf. strkjv@1Corinthians:4:9; strkjv@Psalms:138:1|) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah:6:2|).

rwp@1Corinthians:11:11 @{Howbeit} (\plˆn\). This adversative clause limits the preceding statement. Each sex is incomplete without (\ch“ris\, apart from, with the ablative case) the other. {In the Lord} (\en Kuri“i\). In the sphere of the Lord, where Paul finds the solution of all problems.

rwp@1Corinthians:11:16 @{Contentious} (\philoneikos\). Old adjective (\philos, neikos\), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother. {Custom} (\sunˆtheian\). Old word from \sunˆthˆs\ (\sun, ˆthos\), like Latin _consuetudo_, intercourse, intimacy. In N.T. only here and strkjv@8:7| which see. "In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short" (Vincent).

rwp@1Corinthians:11:17 @{This} (\touto\). Probably the preceding one about the head-dress of women, and transition to what follows. {I praise you not} (\ouk epain“\). In contrast to the praise in strkjv@11:2|. {For the better} (\eis to kreisson\). Neuter articular comparative of \kratus\, but used as comparative of \kalos\, good. Attic form \kreitton\. {For the worse} (\eis to hˆsson\). Old comparative from \hˆka\, softly, used as comparative of \kakos\, bad. In N.T. only here and strkjv@2Corinthians:12:15|.

rwp@1Corinthians:11:18 @{First of all} (\pr“ton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomen“n hˆm“n en ekklˆsiƒi\). Genitive absolute. Here \ekklˆsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz“\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou“\).

rwp@1Corinthians:11:21 @{Taketh before} (\prolambanei\). Before others. Old verb to take before others. It was conduct like this that led to the complete separation between the Love-feast and the Lord's Supper. It was not even a common meal together (\koinon deipnon\), not to say a Lord's \deipnon\. It was a mere {grab-game}. {This one is hungry} (\hos de peinƒi\). Demonstrative \hos\. Nothing is left for him at the love-feast. {Another is drunken} (\hos de methuei\). Such disgusting conduct was considered shameful in heathen club suppers. "Hungry poor meeting intoxicated rich, at what was supposed to be a supper of the Lord" (Robertson and Plummer). On \methu“\, to be drunk, see on ¯Matthew:24:49; strkjv@Acts:2:15|.

rwp@1Corinthians:11:23 @{For I received of the Lord} (\ego gar parelabon apo tou Kuriou\). Direct claim to revelation from the Lord Jesus on the origin of the Lord's Supper. Luke's account (Luke:22:17-20|) is almost identical with this one. He could easily have read I Corinthians before he wrote his Gospel. See strkjv@15:3| for use of both \parelabon\ and \pared“ka\. Note \para\ in both verbs. Paul received the account from (\para--apo\) the Lord and passed it on from himself to them, a true \paradosis\ (tradition) as in strkjv@11:2|. {He was betrayed} (\paredideto\). Imperfect passive indicative (irregular form for \paredidoto\, Robertson, _Grammar_, p. 340). Same verb as \pared“ka\ (first aorist active indicative just used for "I delivered").

rwp@1Corinthians:11:31 @{But if we discerned ourselves} (\ei de heautous diekrinomen\). This condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged (\ekrinometha\). Note distinction in the two verbs.

rwp@1Corinthians:11:32 @{Ye are chastened of the Lord} (\hupo tou Kuriou paideuometha\). On this sense of \paideu“\, from \pais\, child, to train a child (Acts:7:22|), to discipline with words (2Timothy:2:25|), to chastise with scourges see on ¯Luke:23:16| (Hebrews:12:7|), and so by afflictions as here (Hebrews:12:6|). \Hupo tou Kuriou\ can be construed with \krinomenoi\ instead of with \paideuometha\. {With the world} (\sun t“i kosm“i\). Along with the world. Afflictions are meant to separate us from the doom of the wicked world. Final use of \hina mˆ\ here with \katakrith“men\ (first aorist passive subjunctive).

rwp@1Corinthians:11:34 @{At home} (\en oik“i\). If so hungry as all that (verse 22|). {The rest} (\ta loipa\). He has found much fault with this church, but he has not told all. {I will set in order} (\diataxomai\). Not even Timothy and Titus can do it all. {Whensoever I come} (\h“s an elth“\). Common idiom for temporal clause of future time (conjunction like \h“s\ with \an\ and aorist subjunctive \elth“\).

rwp@1Corinthians:12:1 @{Now concerning spiritual gifts} (\peri de t“n pneumatik“n\). Clearly one of the items asked about in the letter to Paul (7:1|) and introduced precisely as the problem of meats offered to idols (8:1|). This question runs to the end of chapter 14. Plainly much trouble had arisen in Corinth in the exercise of these gifts.

rwp@1Corinthians:12:2 @{Ye were led away} (\apagomenoi\). The copula \ˆte\ is not expressed (common ellipsis) with the participle (periphrastic imperfect passive), but it has to be supplied to make sense. Some scholars would change \hote\ (when) to \pote\ (once) and so remove the difficulty. {Unto those dumb idols} (\pros ta eid“la ta aph“na\). "Unto the idols the dumb." See strkjv@Psalms:95:5-7| for the voicelessness (\a-ph“na\, old adjective, without voice, \ph“nˆ\) of the idols. Pagans were led astray by demons (1Corinthians:10:19f.|). {Howsoever ye might be led} (\h“s an ˆgesthe\). Rather, "as often as ye were led." For this use of \h“s an\ for the notion of repetition, regular _Koin‚_ idiom, see Robertson, _Grammar_, p. 974. Cf. \hopou an\ in strkjv@Mark:6:56|.

rwp@1Corinthians:12:3 @{Wherefore I give you to understand} (\dio gn“riz“ humin\). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root \gn“\ in \gin“sk“\, to know. {Speaking in the Spirit of God} (\en pneumati theou lal“n\). Either sphere or instrumentality. No great distinction here between \lale“\ (utter sounds) and \leg“\ (to say). {Jesus is anathema} (\anathema Iˆsous\). On distinction between \anathema\ (curse) and \anathˆma\ (offering strkjv@Luke:21:5|) see discussion there. In LXX \anathˆma\ means a thing devoted to God without being redeemed, doomed to destruction (Leviticus:27:28f.; strkjv@Joshua:6:17; strkjv@7:12|). See strkjv@1Corinthians:16:22; strkjv@Galatians:1:8f.; strkjv@Romans:9:3|. This blasphemous language against Jesus was mainly by the Jews (Acts:13:45; strkjv@18:6|). It is even possible that Paul had once tried to make Christians say \Anathema Iˆsous\ (Acts:26:11|). {Jesus is Lord} (\Kurios Iˆsous\). The term \Kurios\, as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term \Kurios\, 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, _Light from the Ancient East_, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (_ib._, p. 353f.): "One with 'Nero Kurios' quite in the manner of a formula (without article, like the 'Kurios Jesus' in strkjv@1Corinthians:12:3|." "The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say \Kurios Caesar\ and how each time he replied \Kurios Iˆsous\. He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.

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:12:6 @{Of workings} (\energˆmat“n\). Late word, here only in N.T., the effect of a thing wrought (from \energe“\, to operate, perform, energize). Paul uses also the late kindred word \energeia\ (Colossians:1:29; strkjv@2:12|) for efficiency. {Who worketh all things in all} (\ho energ“n ta panta en pasin\). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe (\ta panta\) in strkjv@Colossians:1:16| (of Christ) and in strkjv@Romans:11:36| (of God). Note the Trinity in these verses: the same Spirit (verse 4|), the same Lord (Jesus) in verse 5|, the same God (the Father) in verse 6|.

rwp@1Corinthians:12:8 @{To one} (\h“i men\). Demonstrative \hos\ with \men\ in dative case, to this one. The distribution or correlation is carried on by \all“i de\ (verses 8,9,10|), \heter“i de\ (verses 9,10|) for variety, nine manifestations of the Spirit's work in verses 8-10|. {The Word of wisdom} (\logos sophias\). Old words. \Logos\ is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom (2:7|) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit). {The word of knowledge} (\logos gn“se“s\). This gift is insight (illumination) according to (\kata\) the same Spirit.

rwp@1Corinthians:12:9 @{Faith} (\pistis\). Not faith of surrender, saving faith, but wonder-working faith like that in strkjv@13:2| (Matthew:17:20; strkjv@21:21|). Note here \en t“i aut“i pneumati\ (in the same Spirit) in contrast with \dia\ and \kata\ in verse 8|. {Gifts of healings} (\charismata iamat“n\). \Iama\, old word from \iaomai\, common in LXX, in N.T. only in this chapter. It means acts of healing as in strkjv@Acts:4:30| (cf. strkjv@James:5:14|) and strkjv@Luke:7:21| (of Jesus). Note \en\ here as just before.

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:12:12 @{Songs:also is Christ} (\hout“s kai ho Christos\). One would naturally expect Paul here to say \hout“s kai to s“ma tou Christou\ (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,30|. Aristotle had used \s“ma\ of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner.

rwp@1Corinthians:12:15 @{If the foot shall say} (\ean eipˆi ho pous\). Condition of third class (\ean\ and second aorist subjunctive \eipˆi\). In case the foot say. {I am not of the body} (\ouk eimi ek tou s“matos\). I am independent of the body, not dependent on the body. {It is not therefore not of the body} (\ou para touto ouk estin ek tou s“matos\). Thinking or saying so does not change the fact. \Para touto\ here means "alongside of this" (cf. IV Macc. strkjv@10:19) and so "because of," a rare use (Robertson, _Grammar_, p. 616). The two negatives (\ou--ouk\) do not here destroy one another. Each retains its full force.

rwp@1Corinthians:12:24 @{Tempered the body together} (\sunekerasen to s“ma\). First aorist active indicative of \sunkerannumi\, to mix together, old word, but in N.T. only here and strkjv@Hebrews:4:2|. Plato used this very word of the way God compounded (\sunekerasato\) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19|) in opposition to the Epicurean sensualists in Corinth. {To that part which lacked} (\t“i husteroumen“i\). It is a true instinct that gives superior honour to the unseen organs of life.

rwp@1Corinthians:12:26 @{Suffer with it} (\sunpaschei\). Medical term in this sense in Hippocrates and Galen. In N.T only here and strkjv@Romans:8:17| (of our suffering with Christ). One of Solon's Laws allowed retaliation by any one for another's injuries. Plato (_Republic_, V, 462) says the body politic "feels the hurt" as the whole body feels a hurt finger. {Rejoice with it} (\sunchairei\). This is fortunately true also. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter. See strkjv@13:6| for joy of love with truth.

rwp@1Corinthians:12:30 @{Do all interpret?} (\mˆ pantes diermˆneuousin?\). He adds this query to the list in 28|, but it is in 10|.

rwp@1Corinthians:12:31 @{The greater gifts} (\ta charismata ta meizona\). Paul unhesitatingly ranks some spiritual gifts above others. \Zˆlo“\ here has good sense, not that of envy as in strkjv@Acts:7:9; strkjv@1Corinthians:13:4|. {And a still more excellent way} (\kai eti kath' huperbolˆn hodon\). In order to gain the greater gifts. "I show you a way _par excellence_," beyond all comparison (superlative idea in this adjunct, not comparative), like \kath' huperbolˆn eis huperbolˆn\ (2Corinthians:4:17|). \Huperbolˆ\ is old word from \huperball“\, to throw beyond, to surpass, to excel (2Corinthians:3:10; strkjv@Ephesians:1:19|). "I show you a supremely excellent way." Chapter strkjv@1Corinthians:13| is this way, the way of love already laid down in strkjv@8:1| concerning the question of meats offered to idols (cf. strkjv@1John:4:7|). Poor division of chapters here. This verse belongs with chapter strkjv@1Corinthians:13|.

rwp@1Corinthians:13:1 @{With the tongues} (\tais gl“ssais\). Instrumental case. Mentioned first because really least and because the Corinthians put undue emphasis on this gift. Plato (_Symposium_, 197) and many others have written on love, but Paul has here surpassed them all in this marvellous prose-poem. It comes like a sweet bell right between the jangling noise of the gifts in chapters 12 and 14. It is a pity to dissect this gem or to pull to pieces this fragrant rose, petal by petal. Fortunately Paul's language here calls for little comment, for it is the language of the heart. "The greatest, strongest, deepest thing Paul ever wrote" (Harnack). The condition (\ean\ and present subjunctive, \lal“ kai mˆ ech“\, though the form is identical with present indicative) is of the third class, a supposable case. {But have not love} (\agapˆn de mˆ ech“\). This is the _crux_ of the chapter. Love is the way _par excellence_ of strkjv@12:31|. It is not yet clearly certain that \agapˆ\ (a back-formation from \agapa“\) occurs before the LXX and the N.T. Plutarch used \agapˆsis\. Deissmann (_Bible Studies_, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See _Light from the Ancient East_, p. 75 for details. The rarity of \agapˆ\ made it easier for Christians to use this word for Christian love as opposed to \er“s\ (sexual love). See also Moffatt's Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit \agapˆ\ at all (both toward God and man). Charity (Latin _caritas_) is wholly inadequate. "Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?" (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric. {I am become} (\gegona\). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, "I am already become." Sounding brass (\chalchos ˆch“n\). Old words. Brass was the earliest metal that men learned to use. Our word _echoing_ is \ˆch“n\, present active participle. Used in strkjv@Luke:21:25| of the roaring of the sea. Only two examples in N.T. {Clanging cymbal} (\kumbalon alalazon\). Cymbal old word, a hollow basin of brass. \Alalaz“\, old onomatopoetic word to ring loudly, in lament (Mark:5:38|), for any cause as here. Only two N.T. examples.

rwp@1Corinthians:13:2 @The ecstatic gifts (verse 1|) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in \kan=kai ean\. Paul is not condemning these great gifts. He simply places love above them and essential to them. Equally futile is wonder-working faith "so as to remove mountains" (\h“ste orˆ methistanein\) without love. This may have been a proverb or Paul may have known the words of Jesus (Matthew:17:20; strkjv@21:21|). {I am nothing} (\outhen eimi\). Not \outheis\, nobody, but an absolute zero. This form in \th\ rather than \d\ (\ouden\) had a vogue for a while (Robertson, _Grammar_, p. 219).

rwp@1Corinthians:13:3 @{Bestow to feed} (\Ps“mis“\). First aorist active subjunctive of \ps“miz“\, to feed, to nourish, from \ps“mos\, morsel or bit, and so to feed, by putting a morsel into the mouth like infant (or bird). Old word, but only here in N.T. {To be burned} (\hina kauthˆs“mai\). First future passive subjunctive (Textus Receptus), but D \kauthˆsomai\ (future passive indicative of \kai“\, old word to burn). There were even some who courted martyrdom in later years (time of Diocletian). This Byzantine future subjunctive does not occur in the old MSS. (Robertson, _Grammar_, p. 876). Aleph A B here read \kauchˆs“mai\, first aorist middle subjunctive of \kauchaomai\ (so Westcott and Hort), "that I may glory." This is correct. {It profiteth me nothing} (\ouden “pheloumai\). Literally, I am helped nothing. \Ouden\ in the accusative case retained with passive verb. See two accusatives with \“phele“\ in strkjv@14:6|. Verb is old and from \ophelos\ (profit).

rwp@1Corinthians:13:4 @Verses 4-7| picture the character or conduct of love in marvellous rhapsody. {Suffereth long} (\makrothumei\). Late _Koin‚_ word (Plutarch) from \makros\, long, \thumos\, passion, ardour. Cf. strkjv@James:5:7f|. {Is kind} (\chrˆsteuetai\). From \chrˆstos\ (useful, gracious, kind) and that from \chraomai\, to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul's coining" (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. {Envieth not} (\ou zˆloi\). Present active indicative of \zˆlo“\ (contraction \oei=oi\, same as subjunctive and optative forms). Bad sense of \zˆlos\ from \ze“\, to boil, good sense in strkjv@12:31|. Love is neither jealous nor envious (both ideas). {Vaunteth not itself} (\ou perpereuetai\). From \perperos\, vainglorious, braggart (Polybius, Epictetus) like Latin _perperus_. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. V. 5 uses it with \areskeuomai\, to play the toady. {Is not puffed up} (\ou phusioutai\). Present direct middle indicative of \phusio“\ from \phusis\ (late form for \phusa“, phusia“\ from \phusa\, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on ¯4:6|.

rwp@1Corinthians:13:6 @{Rejoiceth not in unrighteousness} (\ou chairei\). See strkjv@Romans:1:32| for this depth of degradation. There are people as low as that whose real joy is in the triumph of evil. {But rejoiceth with the truth} (\sunchairei de tˆi alˆtheiƒi\). Associative instrumental case after \sun-\ in composition. Truth personified as opposed to unrighteousness (2Thessalonians:2:12; strkjv@Romans:2:8|). Love is on the side of the angels. Paul returns here to the positive side of the picture (verse 4|) after the remarkable negatives.

rwp@1Corinthians:13:12 @{In a mirror} (\di' esoptrou\). By means of a mirror (\esoptron\, from \opt“\, old word, in papyri). Ancient mirrors were of polished metal, not glass, those in Corinth being famous. {Darkly} (\en ainigmati\). Literally, in an enigma. Old word from \ainissomai\, to express obscurely. This is true of all ancient mirrors. Here only in N.T., but often in LXX. "To see a friend's face in a cheap mirror would be very different from looking at the friend" (Robertson and Plummer). {Face to face} (\pros“pon pros pros“pon\). Note triple use of \pros\ which means facing one as in strkjv@John:1:1|. \Pros“pon\ is old word from \pros\ and \ops\, eye, face. {Shall I know} (\epign“somai\). I shall fully (\epi-\) know. Future middle indicative as \gin“sk“\ (I know) is present active and \epegn“sthˆn\ (I was fully known) is first aorist passive (all three voices).

rwp@1Corinthians:13:13 @{Abideth} (\menei\). Singular, agreeing in number with \pistis\ (faith), first in list. {The greatest of these} (\meiz“n tout“n\). Predicative adjective and so no article. The form of \meiz“n\ is comparative, but it is used as superlative, for the superlative form \megistos\ had become rare in the _Koin‚_ (Robertson, _Grammar_, pp. 667ff.). See this idiom in strkjv@Matthew:11:11; strkjv@18:1; strkjv@23:11|. The other gifts pass away, but these abide forever. Love is necessary for both faith and hope. Does not love keep on growing? It is quite worth while to call attention to Henry Drummond's famous sermon _The Greatest Thing in the World_ and to Dr. J.D. Jones's able book _The Greatest of These_. Greatest, Dr. Jones holds, because love is an attribute of God.

rwp@1Corinthians:14:6 @{If I come} (\ean elth“\). Third class condition, supposable case (aorist subjunctive). {What shall I profit you} (\ti humas “phelˆs“\). Two accusatives with this verb (see strkjv@13:3|). {Unless I speak} (\ean mˆ lalˆs“\). Second condition (also third class) with the one conclusion (cf. strkjv@1Timothy:2:5|).

rwp@1Corinthians:14:9 @{Unless ye utter speech easy to be understood} (\ean mˆ eusˆmon logon d“te\). Condition of third class again (\ean\ and aorist subjunctive). \Eusˆmon\ (\eu\, well, \sˆma\, sign) is old word, here only in N.T., well-marked, distinct, clear. Good enunciation, a hint for speakers. {Ye will be speaking into the air} (\esesthe eis aera lalountes\). Periphrastic future indicative (linear action). Cf. \aera der“n\ (beating the air) in strkjv@9:26|. Cf. our talking to the wind. This was before the days of radio.

rwp@1Corinthians:14:33 @{Not of confusion} (\ou--katastasias\). God is not a God of disorder, but of peace. We need this reminder today. {As in all the churches of the saints} (\h“s en pasais tais ekklˆsiais t“n hagi“n\). Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in strkjv@11:16|.

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

rwp@1Corinthians:15:1 @{I make known} (\gn“riz“\). See on ¯12:3| for this common verb. As if in reproach. {The gospel which I preached unto you} (\to euaggelion ho euˆggelisamˆn humin\). Cognate accusative, "the gospel which I gospelized unto you." Note augment \ˆ\ after \eu-\ like compound verb with preposition. Note repetition of relative (\ho, en h“i, di hou\, and \tini\ like relative) without \kai\ (and), asyndeton.

rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euˆggelisamˆn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gn“riz“\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei mˆ eikˆi episteusate\). For \ektos ei mˆ\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eikˆi\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.

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

rwp@1Corinthians:15:5 @{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:15:6 @{To above five hundred brethren at once} (\epan“ pentakosiois adelphois ephapax\). \Epan“\ here is just an adverb with no effect on the case. As a preposition with the ablative see strkjv@Matthew:5:14|. This incident is the one described in strkjv@Matthew:28:16| the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (\hoi pleious\) of them were still living when Paul wrote this Epistle, say spring of A.D. 54 or 55, not over 25 years after Christ's resurrection.

rwp@1Corinthians:15:7 @{To James} (\Iak“b“i\). The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Acts:1:14|). {To all the apostles} (\tois apostolois pasin\). The Ascension of Christ from Olivet.

rwp@1Corinthians:15:9 @{The least} (\ho elachistos\). True superlative, not elative. Explanation of the strong word \ektr“ma\ just used. See strkjv@Ephesians:3:8| where he calls himself "less than the least of all saints" and strkjv@1Timothy:1:15| the "chief" (\pr“tos\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Corinthians:11:5f.,23|). {Because I persecuted the church of God} (\edi“xa tˆn ekklˆsian tou theou\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?

rwp@1Corinthians:15:10 @{What I am} (\ho eimi\). Not, {who} (\hos\), but {what} (\ho\), neuter singular. His actual character and attainments. All "by the grace of God" (\chariti theou\). {I laboured more abundantly than they all} (\perissoteron aut“n pant“n ekopiasa\). This is sober fact as shown by the Acts and Paul's Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen.

rwp@1Corinthians:15:11 @{Songs:we preach, and so ye believed} (\hout“s kˆrussomen, kai hout“s episteusate\). This is what matters both for preacher and hearers. This is Paul's gospel. Their conduct in response to his message was on record.

rwp@1Corinthians:15:12 @{Is preached} (\kˆrussetai\). Personal use of the verb, Christ is preached. {How say some among you?} (\p“s legousin en humin tines?\). The question springs naturally from the proof of the fact of the resurrection of Christ (verses 1-11|) and the continual preaching which Paul here assumes by condition of the first class (\ei--kˆrussetai\). There were sceptics in Corinth, possibly in the church, who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen. Paul's answer is the resurrection of Christ as a fact. It all turns on this fact.

rwp@1Corinthians:15:15 @{False witnesses of God} (\pseudomartures tou theou\). Late word, but \pseudomarture“\, to bear false witness, old and common. The genitive (\tou theou\) can be either subjective (in God's service) or objective (concerning God). Either makes good sense. {Because we witnessed of God} (\hoti emarturˆsamen kata tou theou\). Vulgate has _adversus Deum_. This is the more natural way to take \kata\ and genitive, {against God} not as equal to \peri\ (concerning). He would indeed make God play false in that case, {if so be that the dead are not raised} (\eiper ara nekroi ouk egeirontai\). Condition of first class, assumed as true. Note both \per\ intensive particle {indeed} and \ara\ inferential particle {therefore}.

rwp@1Corinthians:15:19 @{We have hoped} (\ˆlpikotes esmen\). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ." {Only} (\monon\) qualifies the whole clause. {Most pitiable} (\eleeinoteroi\). Comparative form, not superlative, of old adjective \eleeinos\, to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life.

rwp@1Corinthians:15:28 @{And when all things have been subjected} (\hotan de hupotagˆi ta panta\). Second aorist passive subjunctive of \hupotass“\, not perfect. Merely, "when the all things are subjected unto him." The aorist subjunctive has given translators a deal of needless trouble in this passage. It is prophecy, of course. {That God may be all in all} (\hina ˆi ho theos panta en pasin\). The final goal of all God's redemptive plans as Paul has so well said in strkjv@Romans:11:36|. Precisely this language Paul will use of Christ (Colossians:3:11|).

rwp@1Corinthians:15:29 @{Else} (\epei\). Otherwise, if not true. On this use of \epei\ with ellipsis see on ¯5:10; strkjv@7:14|. {Which are baptized for the dead} (\hoi baptizomenoi huper t“n nekr“n\). This passage remains a puzzle. Stanley gives thirteen interpretations, no one of which may be correct. Over thirty have been suggested. The Greek expositors took it to be about the dead (\huper\ in sense of \peri\ as often as in strkjv@2Corinthians:1:6|) since baptism is a burial and a resurrection (Romans:6:2-6|). Tertullian tells of some heretics who took it to mean baptized in the place of dead people (unsaved) in order to save them. Some take it to be baptism over the dead. Others take it to mean that Paul and others were in peril of death as shown by baptism (see verse 30|). {At all} (\hol“s\). See on ¯5:1|.

rwp@1Corinthians:15:32 @{After the manner of men} (\kata anthr“pon\). Like men, for applause, money, etc. (4:9ff.; strkjv@Phillipians:3:7|). {If I fought with wild beasts at Ephesus} (\ei ethˆriomachˆsa en Ephes“i\). Late verb from \thˆriomachos\, a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan's book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul's Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a \thˆriomachos\. If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in strkjv@2Corinthians:11:23f|. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians. {What doth it profit me?} (\ti moi to ophelos?\). What the profit to me? {Let us eat and drink} (\phag“men kai pi“men\). Volitive second aorist subjunctives of \esthi“\ and \pin“\. Cited from strkjv@Isaiah:22:13|. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: "Eat, drink, enjoy thyself. The rest is nothing." This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection.

rwp@1Corinthians:15:33 @{Be not deceived} (\mˆ planƒsthe\). Do not be led astray (\plana“\) by such a false philosophy of life. {Evil company} (\homiliai kakai\). Evil companionships. Old word, \homilia\, from \homilos\ (a crowd, gang, bunch). Only here in N.T. Good manners (\ˆthˆ\). Old word (kin to \ethos\) custom, usage, morals. Good morals here. This line of poetry (iambic) occurs in Menander. It may be a current proverb. Paul could have gotten it from either source.

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

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

rwp@1Corinthians:15:43 @{In weakness} (\en astheneiƒi\). Lack of strength as shown in the victory of death. {In power} (\en dunamei\). Death can never conquer this new body, "conformed to the body of His glory" (Phillipians:3:21|).

rwp@1Corinthians:15:44 @{A natural body} (\s“ma psuchikon\). See on ¯2:14| for this word, a difficult one to translate since \psuchˆ\ has so many meanings. Natural is probably as good a rendering as can be made, but it is not adequate, for the body here is not all \psuchˆ\ either as soul or life. The same difficulty exists as to a spiritual body (\s“ma pneumatikon\). The resurrection body is not wholly \pneuma\. Caution is needed here in filling out details concerning the \psuchˆ\ and the \pneuma\. But certainly he means to say that the "spiritual body" has some kind of germinal connection with the "natural body," though the development is glorious beyond our comprehension though not beyond the power of Christ to perform (Phillipians:3:21|). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us. {If there is} (\ei estin\). "If there exists" (\estin\ means this with accent on first syllable), a condition of first class assumed as true. {There is also} (\estin kai\). There exists also.

rwp@1Corinthians:15:46 @{Howbeit that is not first which is spiritual, but that which is natural} (\all' ou pr“ton to pneumatikon, alla to psuchikon\). Literally, "But not first the spiritual, but the natural." This is the law of growth always.

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@1Corinthians:15:51 @{A mystery} (\mustˆrion\). He does not claim that he has explained everything. He has drawn a broad parallel which opens the door of hope and confidence. {We shall not all sleep} (\pantes ou koimˆthˆsometha\). Future passive indicative of \koimaomai\, to sleep. Not all of us shall die, Paul means. Some people will be alive when he comes. Paul does not affirm that he or any then living will be alive when Jesus comes again. He simply groups all under the phrase "we all." {But we shall all be changed} (\pantes de allagˆsometha\). Second future passive indicative of \allass“\. Both living and dead shall be changed and so receive the resurrection body. See this same idea at more length in strkjv@1Thessalonians:4:13-18|.

rwp@1Corinthians:15:58 @{Be ye steadfast, unmovable} (\hedraioi ginesthe, ametakinˆtoi\). "Keep on becoming steadfast, unshaken." Let the sceptics howl and rage. Paul has given rational grounds for faith and hope in Christ the Risen Lord and Saviour. Note practical turn to this great doctrinal argument. {Work} (\ergon\), {labour} (\kopos\, toil). The best answer to doubt is work.

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

rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \pr“tˆn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heaut“i tithet“ thˆsauriz“n\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thˆsauriz“\). Have the habit of doing it, \tithet“\ (present imperative). {As he may prosper} (\hoti ean euod“tai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euod“tai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euod“thˆi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

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

rwp@1Corinthians:16:16 @{That ye also be in subjection unto such} (\hina kai humeis hupotassˆsthe tois toioutois\). This is the exhortation begun in verse 15|. The family of Stephanas took the lead in good works. Do ye also follow such leaders. This is our great problem today, to find great leaders and many loyal followers. This would solve all church problems, great leadership and great following. Lend a hand.

rwp@1Corinthians:16:19 @{The churches of Asia} (\hai ekklˆsiai tˆs Asias\). True of the Roman province (Acts:10:10,26; strkjv@Colossians:1:6; strkjv@2:1; strkjv@4:13,16|). The gospel spread rapidly from Ephesus. {With the church that is in their house} (\sun tˆi kat' oikon aut“n ekklˆsiƒi\). Paul had long ago left the synagogue for the school house of Tyrannus (Acts:19:9|). But Aquila and Prisca opened their house here for the services. The churches had to meet where they could. Paul had laboured and lived with this family in Corinth (Acts:18:2|) and now again in Ephesus (Acts:18:19; strkjv@20:34|). It was their habit wherever they lived (Romans:16:5|).

rwp@1Corinthians:16:20 @{With a holy kiss} (\en philˆmati hagi“i\). In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See strkjv@1Thessalonians:5:26; strkjv@2Corinthians:13:12; strkjv@Romans:3:8; strkjv@1Peter:5:14|. It seems never to have been promiscuous between the sexes.

rwp@1Corinthians:16:22 @\Anathema\. The word seems a bit harsh to us, but the refusal to love Christ (\ou philei\) on the part of a nominal Christian deserves \anathema\ (see on ¯12:3| for this word). \Maran atha\. This Aramaic phrase means "Our Lord (\maran\) cometh (\atha\)" or, used as a proleptic perfect, "has come." It seems to be a sort of watchword (cf. strkjv@1Thessalonians:4:14ff.; strkjv@James:5:7f.; strkjv@Phillipians:4:5; strkjv@Revelation:1:7; strkjv@3:11; strkjv@22:20|), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connected \Maran atha\ with \Anathema\.

rwp@1John:2:1 @{My little children} (\teknia mou\). Tender tone with this diminutive of \teknon\ (child), again in strkjv@2:12; strkjv@3:18|, but \paidia\ in strkjv@2:14|. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ. {That ye may not sin} (\hina mˆ hamartˆte\). Purpose (negative) clause with \hina mˆ\ and the second aorist (ingressive, commit sin) active subjunctive of \hamartan“\, to sin. John has no patience with professional perfectionists (1:8-10|), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame. {If any man sin} (\ean tis hamartˆi\). Third-class condition with \ean\ and second aorist (ingressive) active subjunctive again, "if one commit sin." {We have} (\echomen\). Present active indicative of \ech“\ in the apodosis, a present reality like \echomen\ in strkjv@2Corinthians:5:1|. {An advocate} (\paraklˆton\). See on ¯John:14:16,26; strkjv@15:26; strkjv@16:7| for this word, nowhere else in the N.T. The Holy Spirit is God's Advocate on earth with men, while Christ is man's Advocate with the Father (the idea, but not the word, in strkjv@Romans:8:31-39; strkjv@Hebrews:7:25|). As \dikaios\ (righteous) Jesus is qualified to plead our case and to enter the Father's presence (Hebrews:2:18|).

rwp@1John:2:3 @{Hereby} (\en tout“i\). See this phrase also in strkjv@2:5; strkjv@3:16,19,24; strkjv@4:2,13; strkjv@5:2|. That is explained by the \ean\ clause, "if we keep his commandments " (\ean tˆr“men\, condition of the third class, \ean\ with present active subjunctive, "if we keep on keeping"), the clause itself in apposition with \tout“i\ (locative case). {Know we that we know him} (\ginoskomen hoti egn“kamen auton\). "Know we that we have come to know and still know him," \egn“kamen\ the perfect active indicative of \gin“sk“\. The Gnostics boasted of their superior knowledge of Christ, and John here challenges their boast by an appeal to experimental knowledge of Christ which is shown by keeping his (\autou\, Christ's) commandments, thoroughly Johannine phrase (12 times in the Gospel, 6 in this Epistle, 6 in the Apocalypse).

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

rwp@1John:2:5 @{But whoso keepeth} (\hos d' an tˆrˆi\). Indefinite relative clause with modal \an\ and the present active subjunctive, "whoever keeps on keeping." {Verily} (\alˆth“s\). Truly, of a truth. This prize is open to all, not confined to a few initiated Gnostic intellectuals or pneumatics. {Hath the love of God been perfected} (\hˆ agapˆ tou theou tetelei“tai\). Perfect passive indicative of \teleio“\, stands completed. Probably objective genitive, our love for God, which is realized in absolute obedience (Brooke). {Hereby} (\en tout“i\). That is by continuous keeping of Christ's commandments, not by loud talk and loose living.

rwp@1John:2:7 @{Beloved} (\agapˆtoi\). First instance of this favourite form of address in these Epistles (3:2,21; strkjv@4:1,7; strkjv@3John:1,2,5,11|). {No new commandment} (\ouk entolˆn kainˆn\). Not novel or new in kind (\kainˆn\ as distinct from \neos\, new in time, for which distinction see strkjv@Luke:5:33-38|). {But an old commandment} (\all' entolˆn palaian\). Ancient as opposed both to \kainos\ and \neos\. The Mosaic law taught love for one's neighbours and Christ taught love even of enemies. {Which ye had} (\hˆn eichete\). Imperfect active, reaching back to the beginning of their Christian lives (\ap' archˆs\). They had heard it expressly from Jesus (John:13:34|), who, however, calls it "a new commandment."

rwp@1John:2:8 @{Again a new commandment} (\palin entolˆn kainˆn\). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, strkjv@3:11f.), but new in practice. For this use of \palin\ for a new turn see strkjv@John:16:28|. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. {True in him and in you} (\alˆthes en aut“i kai en humin\). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 6|). {Because} (\hoti\). Explanation of the paradox. {Is passing away} (\paragetai\). Present middle indicative of \parag“\, old verb, to lead by, to go by (intransitive), as in strkjv@Matthew:20:30|. Night does pass by even if slowly. See this verb in verse 17| of the world passing by like a procession. {True} (\alˆthinon\). Genuine, reliable, no false flicker. {Already shineth} (\ˆdˆ phainei\). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. strkjv@John:1:5-9|), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See strkjv@1:5|.

rwp@1John:2:9 @{And hateth his brother} (\kai ton adelphon autou mis“n\). Sharp contrast between the love just described and hate. The only way to walk in the light (1:7|) is to have fellowship with God who is light (1:3,5|). Songs:the claim to be in the light is nullified by hating a brother. {Even until now} (\he“s arti\). Up till this moment. In spite of the increasing light and his own boast he is in the dark.

rwp@1John:2:10 @{Abideth} (\menei\). Present active indicative, continues in the light and so does not interrupt the light by hating his brother. {Occasion of stumbling} (\skandalon\). See on ¯Matthew:13:41; strkjv@16:23| for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in strkjv@Matthew:18:7|, or in one's own way, as is true of \proskopt“\ in strkjv@John:11:9| and in verse 11| here. But, as Westcott argues, John may very well have the usual meaning here and the other in verse 11|.

rwp@1John:2:11 @{Blinded} (\etuphl“sen\). First aorist active indicative of \tuphlo“\, the very verb and form used in strkjv@2Corinthians:4:4| of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats verse 9|, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes.

rwp@1John:2:12 @{I write} (\graph“\). Present active indicative, repeated three times, referring to this Epistle. For "the name" see strkjv@3:23; strkjv@3John:1:7|. They were loyal to the name of Christ (Matthew:10:22|). {Are forgiven} (\aphe“ntai\). Doric perfect passive indicative of \aphiˆmi\ (seen also in strkjv@Luke:5:20,23|) for the usual \apheintai\. \Teknia\ (little children) probably includes all, as in verse 1|.

rwp@1John:2:13 @{Fathers} (\pateres\). Those mature believers with long and rich experience (\egn“kate\, ye have come to know and still know). {Him which is from the beginning} (\ton ap' archˆs\). See strkjv@1:1| as explaining this crisp description of the Word of life (cf. strkjv@John:1:1-18|). {Young men} (\neaniskoi\). The younger element in contrast to the fathers, full of vigor and conflict and victory. {Ye have overcome the evil one} (\nenikˆkate ton ponˆron\). Perfect active indicative of \nika“\, a permanent victory after conflict. The masculine article \ton\ shows that the prince of darkness is the one defeated in this struggle, the devil plain in strkjv@3:8,10| (John:8:44; strkjv@13:2|).

rwp@1John:2:14 @{I have written} (\egrapsa\). Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (_Tests of Life_, p. 309) suggests that John was interrupted at the close of verse 13| and resumes here in verse 14| with a reference to what he had previously written in verse 13|. But that is needless ingenuity. It is quite in John's style to repeat himself with slight variations. {The Father} (\ton patera\). The heavenly Father as all of God's children should come to know him. He repeats from verse 13| what he said to "fathers." To the young men he adds \ischuroi\ (strong) and the word of God abiding in them. That is what makes them powerful (\ischuroi\) and able to gain the victory over the evil one.

rwp@1John:2:15 @{Love not the world} (\mˆ agapƒte ton kosmon\). Prohibition with \mˆ\ and the present active imperative of \agapa“\, either stop doing it or do not have the habit of doing it. This use of \kosmos\ is common in John's Gospel (1:10; strkjv@17:14ff.|) and appears also in strkjv@1John:5:19|. In epitome the Roman Empire represented it. See it also in strkjv@James:4:4|. It confronts every believer today. {If any man love} (\ean tis agapƒi\). Third-class condition with \ean\ and present active subjunctive of \agapa“\ (same form as indicative), "if any keep on loving the world." {The love of the Father} (\hˆ agapˆ tou patros\). Objective genitive, this phrase only here in N.T., with which compare "love of God" in strkjv@2:5|. In antithesis to love of the world.

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

rwp@1John:2:18 @{It is the last hour} (\eschatˆ h“ra estin\). This phrase only here in N.T., though John often uses \h“ra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kath“s ˆkousate\). First aorist active indicative of \akou“\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.

rwp@1John:2:20 @{Anointing} (\chrisma\). Old word for result (\mat\) and for the material, from \chri“\, to anoint, perhaps suggested by the use of \antichristoi\ in verse 18|. Christians are "anointed ones," \christoi\ in this sense, with which compare strkjv@Psalms:105:15|: "Touch not my anointed ones" (\mˆ hapsˆsthe t“n christ“n mou\). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have "the oil of anointing" (\to elaion tou chrismatos\, strkjv@Exodus:29:7|), the Holy Spirit. This word in the N.T. only here and verse 27|. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). {From the Holy One} (\apo tou hagiou\). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. strkjv@John:6:69; strkjv@Acts:3:14|. {And ye know all things} (\kai oidate panta\). But the best MSS. read \pantes\ rather than \panta\, "Ye all know it." This anointing is open to all Christians, not just a select few.

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

rwp@1John:2:25 @{And this is the promise} (\kai hautˆ estin hˆ epaggelia\). See strkjv@1:5| for the same idiom with \aggelia\ (message). This is the only instance of \epaggelia\ in the Johannine writings. Here "the promise" is explained to be "the life eternal" (1:2|). In strkjv@Acts:1:4| the word is used for the coming of the Holy Spirit. {He promised} (\autos epˆggeilato\). First aorist middle indicative of \epaggell“\. \Autos\ (he) is Christ as is seen in strkjv@3:3| by \ekeinos\.

rwp@1John:2:26 @{Concerning them that would lead you astray} (\peri t“n plan“nt“n humas\). "Concerning those that are trying to lead you astray" (conative use of the present active articular participle of \plana“\. See strkjv@1:8| for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Acts:20:29|).

rwp@1John:2:27 @{And as for you} (\kai humeis\). Prolepsis again as in verse 24|. {Which ye received of him} (\ho elabete ap' autou\). Second aorist active indicative of \lamban“\, a definite experience, this anointing (\chrisma\), from Christ himself as in verse 20|. This Paraclete was promised by Christ (John:14:26; strkjv@16:13ff.|) and came on the great Pentecost, as they knew, and in the experience of all who yielded themselves to the Holy Spirit. {That any one teach you} (\hina tis didaskˆi humas\). Sub-final use of \hina\ and the present active subjunctive of \didask“\, "that any one keep on teaching you." {Teacheth you} (\didaskei humas\). Present active indicative. The Holy Spirit was to bring all things to their remembrance (John:14:26|) and to bear witness concerning Christ (John:15:26; strkjv@16:12-15|). Yet they need to be reminded of what they already know to be "true" (\alˆthes\) and "no lie" (\ouk estin pseudos\), according to John's habit of positive and negative (1:5|). Songs:he exhorts them to "abide in him" (\menete en aut“i\, imperative active, though same form as the indicative). Precisely so Jesus had urged that the disciples abide in him (John:15:4f.|).

rwp@1John:2:28 @{And now} (\kai nun\). John tenderly repeats the exhortation, "keep on abiding in him." {If he shall be manifested} (\ean phaner“thˆi\). Condition of third class with \ean\ and first aorist passive subjunctive as in verse 19; strkjv@Colossians:3:3|. A clear reference to the second coming of Christ which may be at any time. {That we have boldness} (\hina sch“men parrˆsian\). Purpose clause with \hina\ and the ingressive second aorist active subjunctive of \ech“\, "that we may get boldness." {And not be ashamed} (\kai mˆ aischunth“men\). Likewise negative purpose (after John's fashion) with \mˆ\ and the first aorist passive subjunctive of \aischun“\, to put to shame. {Before him} (\ap' autou\). "From him," as if shrinking away from Christ in guilty surprise. See strkjv@2Thessalonians:1:9| for this use of \apo\ (from the face of the Lord).

rwp@1John:3:2 @{Now} (\nun\). Without waiting for the \parousia\ or second coming. We have a present dignity and duty, though there is greater glory to come. {It is not yet made manifest} (\oup“ ephaner“thˆ\). First aorist passive indicative of \phanero“\. For the aorist indicative with \oup“\ with a future outlook Brooke notes strkjv@Mark:11:2; strkjv@1Corinthians:8:2; strkjv@Hebrews:12:4; strkjv@Revelation:17:10,12|. {What we shall be} (\ti esometha\). Not \tines\ (who), but \ti\ (what) neuter singular predicate nominative. "This _what_ suggests something unspeakable, contained in the likeness of God" (Bengel). {If he shall be manifested} (\ean phaner“thˆi\). As in strkjv@2:28|, which see. The subject may be Christ as in verse 9|, or the future manifestation just mentioned. Either makes sense, probably "it" here better than "he." {Like him} (\homoioi aut“i\). \Aut“i\ is associative instrumental case after \homoioi\. This is our destiny and glory (Romans:8:29|), to be like Jesus who is like God (2Corinthians:4:6|). {We shall see him even as he is} (\opsometha auton kath“s estin\). Future middle indicative of \hora“\. The transforming power of this vision of Christ (1Corinthians:13:12|) is the consummation of the glorious process begun at the new birth (2Corinthians:3:18|).

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

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

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

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

rwp@1John:3:11 @{Message} (\aggelia\). In N.T. only here and strkjv@1:5|, but \epaggelia\ (promise) fifty-one times. {From the beginning} (\ap' archˆs\). See strkjv@1:1| for this phrase and strkjv@2:7| for the idea. They had the message of love for the brotherhood from the beginning of the gospel and it goes back to the time of Cain and Abel (verse 12|). {That we should love one another} (\hina agap“men allˆlous\). Sub-final clause (content of the \aggelia\) with \hina\ and present active subjunctive. John repeats the message of strkjv@2:7f|.

rwp@1John:4:2 @{Hereby know ye} (\en tout“i gin“skete\). Either present active indicative or imperative. The test of "the Spirit of God" (\to pneuma tou theou\) here alone in this Epistle, save verse 13|. With the clamour of voices then and now this is important. The test (\en tout“i\, as in strkjv@3:19|) follows. {That Jesus Christ is come in the flesh} (\Iˆsoun Christon en sarki elˆluthota\). The correct text (perfect active participle predicate accusative), not the infinitive (\elˆluthenai\, B Vg). The predicate participle (see strkjv@John:9:22| for predicate accusative with \homologe“\) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in strkjv@2John:1:7| with \erchomenon\ (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in strkjv@1Corinthians:12:3| and for the Incarnation and Resurrection of Jesus in strkjv@Romans:10:6-10|.

rwp@1John:4:4 @{Have overcome them} (\nenikˆkate autous\). Perfect active indicative of \nika“\, calm confidence of final victory as in strkjv@2:13; strkjv@John:16:33|. The reference in \autous\ (them) is to the false prophets in strkjv@4:1|. {Because} (\hoti\). The reason for the victory lies in God, who abides in them (3:20,24; strkjv@John:14:20; strkjv@15:4f.|). God is greater than Satan, "he that is in the world" (\ho en t“i kosm“i\), the prince of this world (John:12:31; strkjv@14:30|), the god of this age (2Corinthians:4:4|), powerful as he seems.

rwp@1John:4:6 @{We} (\hˆmeis\). In sharp contrast with the false prophets and the world. We are in tune with the Infinite God. Hence "he that knoweth God" (\ho gin“sk“n ton theon\, present active articular participle, the one who keeps on getting acquainted with God, growing in his knowledge of God) "hears us" (\akouei hˆm“n\). This is one reason why sermons are dull (some actually are, others so to dull hearers) or inspiring. There is a touch of mysticism here, to be sure, but the heart of Christianity is mysticism (spiritual contact with God in Christ by the Holy Spirit). John states the same idea negatively by a relative clause parallel with the preceding articular participle, the negative with both clauses. John had felt the cold, indifferent, and hostile stare of the worldling as he preached Jesus. {By this} (\ek toutou\). "From this," deduction drawn from the preceding; only example in the Epistle for the common \en tout“i\ as in strkjv@4:2|. The power of recognition (\gin“skomen\, we know by personal experience) belongs to all believers (Westcott). There is no reason for Christians being duped by "the spirit of error" (\to pneuma tˆs planˆs\), here alone in the N.T., though we have \pneumasin planois\ (misleading spirits) in strkjv@1Timothy:4:1|. Rejection of the truth may be due also to our not speaking the truth in love (Ephesians:4:15|).

rwp@1John:4:9 @{Was manifested} (\ephaner“thˆ\). First aorist passive indicative of \phanero“\. The Incarnation as in strkjv@3:5|. Subjective genitive as in strkjv@2:5|. {In us} (\en hˆmin\). In our case, not "among us" nor "to us." Cf. strkjv@Galatians:1:16|. {Hath sent} (\apestalken\). Perfect active indicative of \apostell“\, as again in verse 14|, the permanent mission of the Son, though in verse 10| the aorist \apesteilen\ occurs for the single event. See strkjv@John:3:16| for this great idea. {His only-begotten Son} (\ton huion autou ton monogenˆ\). "His Son the only-begotten" as in strkjv@John:3:16|. John applies \monogenˆs\ to Jesus alone (John:1:14,18|), but Luke (Luke:7:12; strkjv@8:42; strkjv@9:38|) to others. Jesus alone completely reproduces the nature and character of God (Brooke). {That we might live through him} (\hina zˆs“men di' autou\). Purpose clause with \hina\ and the first aorist (ingressive, get life) active subjunctive of \za“\. "Through him" is through Christ, who is the life (John:14:6|). Christ also lives in us (Galatians:2:20|). This life begins here and now.

rwp@1John:4:13 @{Hereby know we} (\en tout“i gin“skomen\). The Christian's consciousness of the fact of God dwelling in him is due to the Spirit of God whom God has given (\ded“ken\, perfect active indicative here, though the aorist \ed“ken\ in strkjv@3:24|). This gift of God is proof of our fellowship with God.

rwp@1John:4:14 @{We have beheld} (\tetheƒmetha\). Perfect middle of \theaomai\ as in verse 12|, though the aorist in strkjv@1:1; strkjv@John:1:14| (\etheƒsametha\). John is qualified to bear witness (\marturoumen\ as in strkjv@1:2|) as Jesus had charged the disciples to do (Acts:1:8|). {Hath sent} (\apestalken\). As in verse 9|, though \apesteilen\ in verse 10|. {To be the Saviour of the world} (\s“tˆra tou kosmou\). Predicate accusative of \s“tˆr\ (Saviour), like \hilasmon\ in verse 10|. This very phrase occurs elsewhere only in strkjv@John:4:42| as the confession of the Samaritans, but the idea is in strkjv@John:3:17|.

rwp@1John:4:15 @{Whosoever shall confess} (\hos ean homologˆsˆi\). Indefinite relative clause with modal \ean\ (=an) and the first aorist active subjunctive, "whoever confesses." See strkjv@2:23; strkjv@4:2f.| for \homologe“\. {That} (\hoti\). Object clause (indirect assertion) after \homologe“\. This confession of the deity of Jesus Christ implies surrender and obedience also, not mere lip service (cf. strkjv@1Corinthians:12:3; strkjv@Romans:10:6-12|). This confession is proof (if genuine) of the fellowship with God (1:3f.; strkjv@3:24|).

rwp@1John:4:17 @{Herein} (\en tout“i\). It is not clear whether the \hina\ clause (sub-final use) is in apposition with \en tout“i\ as in strkjv@John:15:8| or the \hoti\ clause (because) with the \hina\ clause as parenthesis. Either makes sense. Westcott argues for the latter idea, which is reinforced by the preceding sentence. {With us} (\meth' hˆm“n\). Construed with the verb \tetelei“tai\ (is perfected). In contrast to \en hˆmin\ (verses 12,16|), emphasising cooperation. "God works with man" (Westcott). For boldness (\parrˆsian\) in the day of judgment (only here with both articles, but often with no articles as in strkjv@2Peter:2:9|) see strkjv@2:28|. {As he is} (\kath“s ekeinos estin\). That is Christ as in strkjv@2:6; strkjv@3:3,5,7,16|. Same tense (present) as in strkjv@3:7|. "Love is a heavenly visitant" (David Smith). We are in this world to manifest Christ.

rwp@1John:4:18 @{Fear} (\phobos\). Like a bond-slave (Romans:8:15|), not the reverence of a son (\eulabeia\, strkjv@Hebrews:5:7f.|) or the obedience to a father (\en phob“i\, strkjv@1Peter:1:17|). This kind of dread is the opposite of \parrˆsia\ (boldness). {Perfect love} (\hˆ teleia agapˆ\). There is such a thing, perfect because it has been perfected (verses 12,17|). Cf. strkjv@James:1:4|. {Casteth out fear} (\ex“ ballei ton phobon\). "Drives fear out" so that it does not exist in real love. See \ekball“ ex“\ in strkjv@John:6:37; strkjv@9:34f.; strkjv@12:31; strkjv@15:6| to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Corinthians:13|). {Hath punishment} (\kolasin echei\). Old word, in N.T. only here and strkjv@Matthew:25:46|. \Tim“ria\ has only the idea of penalty, \kolasis\ has also that of discipline, while \paideia\ has that of chastisement (Hebrews:12:7|). The one who still dreads (\phoboumenos\) has not been made perfect in love (\ou tetelei“tai\). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."

rwp@1John:4:21 @{That} (\hina\). Sub-final object clause in apposition with \entolˆn\ as in strkjv@John:13:34; strkjv@15:13|. {From him} (\ap' autou\). Either God or Christ. See strkjv@Mark:12:29-31| for this old commandment (2:7f.|).

rwp@1John:5:1 @{That Jesus is the Christ} (\hoti Iˆsous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteu“n\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegennˆtai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennˆsanta\). First aorist active articular participle of \genna“\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennˆmenon ex autou\). Perfect passive articular participle of \genna“\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.

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

rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pƒn to gegennˆmenon ek tou theou\). Neuter singular perfect passive participle of \genna“\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\nikƒi ton kosmon\). Present active indicative of \nika“\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\hautˆ estin hˆ nikˆ\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nikˆ\ (victory, cf. \nika“\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\hˆ nikˆsasa\). First aorist active articular participle of \nika“\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\hˆ pistis hˆm“n\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).

rwp@1John:5:6 @{This} (\houtos\). Jesus the Son of God (verse 5|). {He that came} (\ho elth“n\). Second aorist active articular participle of \erchomai\, referring to the Incarnation as a definite historic event, the preexistent Son of God "sent from heaven to do God's will" (Brooke). {By water and blood} (\di' hudatos kai haimatos\). Accompanied by (\dia\ used with the genitive both as instrument and accompaniment, as in strkjv@Galatians:5:13|) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father's audible witness, and because at the Cross his work reached its culmination ("It is finished," Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John:19:34|), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (\en\ this time rather than \dia\) and the article (\t“i\ locative case) argues for two separate events with particular emphasis on the blood ("not only" \ouk monon\, "but" \all'\) which the Gnostics made light of or even denied. {It is the Spirit that beareth witness} (\to pneuma estin to marturoun\). Present active articular participle of \marture“\ with article with both subject and predicate, and so interchangeable as in strkjv@3:4|. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry. {Because} (\hoti\). Or declarative "that." Either makes sense. In strkjv@John:15:26| Jesus spoke of "the Spirit of truth" (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John:14:6|) without denying personality for the Holy Spirit.

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

rwp@1John:5:9 @{If we receive} (\ei lambanomen\). Condition of first class with \ei\ and the present active indicative, assumed as true. The conditions for a legally valid witness are laid down in strkjv@Deuteronomy:19:15| (cf. strkjv@Matthew:18:16; strkjv@John:8:17f.; strkjv@10:25; strkjv@2Corinthians:13:1|). {Greater} (\meiz“n\). Comparative of \megas\, because God is always true. {For} (\hoti\). Songs:it applies to this case. {That} (\hoti\). Thus taken in the declarative sense (the fact that) as in strkjv@John:3:19|, though it can be causal (because) or indefinite relative with \memarturˆken\ (what he hath testified, perfect active indicative of \marture“\, as in strkjv@John:1:32; strkjv@4:44|, etc.), a harsh construction here because of \marturia\, though some MSS. do read \hen\ to agree with it (cf. verse 10|). See \hoti ean\ in strkjv@3:20| for that idiom. Westcott notes the Trinity in verses 6-9|: the Son comes, the Spirit witnesses, the Father has witnessed.

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

rwp@1John:5:11 @{That God gave} (\hoti ed“ken ho theos\). Declarative \hoti\ in apposition with \marturia\ as in verse 14; strkjv@John:3:19|. Note aorist active indicative \ed“ken\ (from \did“mi\) as in strkjv@3:23f.|, the great historic fact of the Incarnation (John:3:16|), but the perfect \ded“ken\ in strkjv@1John:3:1| to emphasize the abiding presence of God's love. {Eternal life} (\z“ˆn ai“nion\). Anarthrous emphasizing quality, but with the article in strkjv@1:2|. {In his Son} (\en t“i hui“i autou\). This life and the witness also. This is why Jesus who is life (John:14:6|) came to give us abundant life (John:10:10|).

rwp@1John:5:12 @{Hath the life} (\echei tˆn z“ˆn\). The life which God gave (verse 11|). This is the position of Jesus himself (John:5:24; strkjv@14:6|).

rwp@1John:5:13 @{I have written} (\egrapsa\). Not epistolary aorist, but refers to verses 1-12| of this Epistle as in strkjv@2:26| to the preceding verses. {That ye may know} (\hina eidˆte\). Purpose clause with \hina\ and the second perfect active subjunctive of \oida\, to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John:20:31|) and to know that they have it, but not with flippant superficiality (2:3ff.|). {Unto you that believe on} (\tois pisteuousin eis\). Dative of the articular present active participle of \pisteu“\ and \eis\ as in verse 10|. For this use of \onoma\ (name) with \pisteu“\ see strkjv@3:23; strkjv@John:2:23|.

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

rwp@1John:5:15 @{And if we know} (\kai ean oidamen\). Condition of first class with \ean\ (usually \ei\) and the perfect active indicative, assumed as true. See strkjv@1Thessalonians:3:8; strkjv@Acts:8:31| for the indicative with \ean\ as in the papyri. "An amplification of the second limitation" (D. Smith). {Whatsoever we ask} (\ho ean ait“metha\). Indefinite relative clause with modal \ean\ (=\an\) and the present middle (as for ourselves) subjunctive of \aite“\. This clause, like \hˆm“n\, is also the object of \akouei\. {We know that we have} (\oidamen hoti echomen\). Repetition of \oidamen\, the confidence of possession by anticipation. {The petitions} (\ta aitˆmata\). Old word, from \aite“\, requests, here only in John, elsewhere in N.T. strkjv@Luke:23:24; strkjv@Phillipians:4:6|. We have the answer already as in strkjv@Mark:11:24|. {We have asked} (\ˆitˆkamen\). Perfect active indicative of \aite“\, the asking abiding.

rwp@1John:5:16 @{If any man see} (\ean tis idˆi\). Third-class condition with \ean\ and second aorist active subjunctive of \eidon\ (\hora“\). {Sinning a sin} (\hamartanonta hamartian\). Present active predicate (supplementary) participle agreeing with \adelphon\ and with cognate accusative \hamartian\. {Not unto death} (\mˆ pros thanaton\). Repeated again with \hamartanousin\ and in contrast with \hamartia pros thanaton\ (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called "unto death." This distinction is common in the rabbinic writings and in strkjv@Numbers:18:22| the LXX has \labein hamartian thanatˆphoron\ "to incur a death-bearing sin" as many crimes then and now bear the death penalty. There is a distinction in strkjv@Hebrews:10:26| between sinning wilfully after full knowledge and sins of ignorance (Hebrews:5:2|). Jesus spoke of the unpardonable sin (Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God's Son and set themselves up as antichrists. {Concerning this} (\peri ekeinˆs\). This sin unto death. {That he should make request} (\hina er“tˆsˆi\). Sub-final use of \hina\ with the first aorist active subjunctive of \er“ta“\, used here as in strkjv@John:17:15,20| (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

rwp@1John:5:18 @{We know} (\oidamen\). As in strkjv@3:2,14; strkjv@5:15,19,20|. He has "ye know" in strkjv@2:20; strkjv@3:5,15|. {Sinneth not} (\ouch hamartanei\). Lineal present active indicative, "does not keep on sinning," as he has already shown in strkjv@3:4-10|. {He that was begotten of God} (\ho gennˆtheis ek tou theou\). First aorist passive articular participle referring to Christ, if the reading of A B is correct (\tˆrei auton\, not \tˆrei heauton\). It is Christ who keeps the one begotten of God (\gegennˆmenos ek tou theou\ as in strkjv@3:9| and so different from \ho gennˆtheis\ here). It is a difficult phrase, but this is probably the idea. Jesus (John:18:37|) uses \gegennˆmai\ of himself and uses also \tˆre“\ of keeping the disciples (John:17:12,15; strkjv@Revelation:3:10|). {The evil one} (\ho ponˆros\). Masculine and personal as in strkjv@2:13|, not neuter, and probably Satan as in strkjv@Matthew:6:13|, not just any evil man. {Touchest him not} (\ouch haptetai autou\). Present middle indicative of \hapt“\, elsewhere in John only strkjv@John:20:17|. It means to lay hold of or to grasp rather than a mere superficial touch (\thiggan“\, both in strkjv@Colossians:2:21|). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John:6:38f.|).

rwp@Info_1Peter @ THE FIRST EPISTLE GENERAL OF PETER ABOUT A.D. 65 BY WAY OF INTRODUCTION THE AUTHOR The Epistle is not anonymous, but claims to be written by "Peter, an apostle of Jesus Christ" (1Peter:1:1|), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter's name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. "There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius (_H.E_. iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Romans:16:22|). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Peter:5:12|), the obvious meaning of the language (\dia\, through). He may also have been the bearer of the Epistle. It happens that we know more of Peter's life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the _Student's Chronological New Testament_ I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Acts:12:3ff.|) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Acts:15:6-14; Gal strkjv@2:1-10|). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Galatians:2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Galatians:2:9|) with his wife (1Corinthians:9:5|), and went to Asia Minor (1Peter:1:1|) and as far as Babylon or Rome (1Peter:5:13|). Besides Silvanus he had John Mark with him also (1Peter:5:13|), who was said by the early Christian writers to have been Peter's "interpreter" in his preaching, since Peter was not expert in the Greek (Acts:4:13|), and who also wrote his Gospel under the inspiration of Peter's preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in A.D. 67 or 68, but some think that he was executed in Rome in A.D. 64.

rwp@Info_1Peter @ THE DATE This question is tied up with that of the genuineness of the Epistle, the time of Peter's death, the use of Paul's Epistles, the persecution referred to in the Epistle. Assuming the genuineness of the Epistle and the death of Peter about A.D. 67 or 68 and the persecution to be not that under Domitian or Trajan, but under Nero, the date can be assumed to be about A.D. 65.

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

rwp@Info_1Peter @ THE PERSECUTION PICTURED IN THE EPISTLE Peter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written A.D. 65, there was time enough for the persecution of Nero in Rome in A.D. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul's life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor. The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from A.D. 60 to 70 to deny that the fiery trials and suffering as a Christian (1Peter:4:16|) can be true of this period. Songs:we locate the persecution at this time as an echo from Rome.

rwp@Info_1Peter @ THE STYLE AND VOCABULARY Like Peter's discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the LXX and the Greek is decent _Koin‚_ with little of the uncouth Aramaic of the Galilean (Matthew:26:73|), or of the vernacular _Koin‚_ as seen in the papyri or in II Peter (Acts:4:13|). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in II Peter. "One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man's view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.

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

rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\progn“sin\). Late substantive (Plutarch, Lucian, papyri) from \progin“sk“\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patˆr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasm“i pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz“\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakoˆn\). Obedience (from \hupakou“\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Iˆsou Christou\). Late substantive from \rantiz“\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \progn“sis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative (volitive) of \plˆthun“\, old verb (from \plˆthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirˆnˆ\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).

rwp@1Peter:1:3 @{Blessed be} (\eulogˆtos\). No copula in the Greek (\est“\, let be, or \estin\, is, or \eiˆ\, may be). The verbal adjective (from \euloge“\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patˆr tou kuriou hˆm“n Iˆsou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennˆsas hˆmƒs\). First aorist active articular (\ho\, who) participle of \anagenna“\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennˆsis\ for \palingenesia\ (Titus:3:5|). If \an“then\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida z“san\). Peter is fond of the word "living" (present active participle of \za“\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastase“s\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

rwp@1Peter:1:4 @{Unto an inheritance} (\eis klˆronomian\). Old word (from \klˆronomos\, heir) for the property received by the heir (Matthew:21:38|), here a picture of the blessedness in store for us pilgrims (Galatians:3:18|). {Incorruptible} (\aphtharton\). Old compound adjective (alpha privative and \phtheir“\, to corrupt), imperishable. Songs:many inheritances vanish away before they are obtained. {Undefiled} (\amianton\). Old verbal adjective (note alliteration) from alpha privative and \miain“\, to defile, without defect or flaw in the title, in N.T. only here, strkjv@James:1:27; strkjv@Hebrews:13:4|. {That fadeth not away} (\amaranton\). Alliterative and verbal adjective again from alpha privative and \marain“\ (to dry up, to wither, as in strkjv@James:1:11|), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. {Reserved} (\tetˆrˆmenˆn\). Perfect passive participle of \tˆre“\, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew:6:19f.; strkjv@John:17:11f.|). Cf. strkjv@Colossians:1:5|, where laid away" (\apokeimenˆn\) occurs. {For you} (\eis humas\). More graphic than the mere dative.

rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure“\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia piste“s\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis s“tˆrian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \s“tˆr\ (Saviour, from \s“z“\, to save). {Ready} (\hetoimˆn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthˆnai\). First aorist passive infinitive of \apokalupt“\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero“\ (to manifest) in this sense. {In the last time} (\en kair“i eschat“i\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.

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

rwp@1Peter:1:7 @{The proof of your faith} (\to dokimion hum“n tˆs piste“s\). The identical phrase in strkjv@James:1:3| and probably derived from there by Peter. See there for discussion of \to dokimion\ (the test or touchstone of faith). {Being more precious} (\polutimoteron\). No word for "being" (\on\) in the Greek. The secondary uncials have \polu timi“teron\. The text is the comparative of \polutimos\, late adjective (Plutarch) from \polu\ and \timˆ\ (of great price) as in strkjv@Matthew:13:46|. {Than gold} (\chrusiou\). Ablative case after the comparative adjective. {That perisheth} (\tou apollumenou\). Present middle articular participle of \apollumi\ to destroy. Even gold perishes (wears away). {Though it is proved by fire} (\dia puros de dokimazomenou\). Present passive articular participle (in the ablative like \chrusiou\) of \dokimaz“\ (common verb for testing metals) with \de\, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. {That might be found} (\hina heurethˆi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \heurisk“\, common verb, to find. As in strkjv@2Peter:3:14|, this is the result of the probation by God as the Refiner of hearts. {Unto praise and glory and honour} (\eis epainon kai doxan kai timˆn\). Here probably both to God and man in the result. Cf. strkjv@Matthew:5:11f.; strkjv@Romans:2:7,10; strkjv@1Timothy:1:17|. {At the revelation of Jesus Christ} (\en apokalupsei Iˆsou Christou\). Songs:also in strkjv@1:13; strkjv@4:13; strkjv@2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@Luke:17:30| of the second coming of Christ as the Judge and Rewarder (Bigg).

rwp@1Peter:1:10 @{Concerning which salvation} (\peri hˆs s“tˆrias\). Another relative clause (taking up \s“tˆria\ from verse 9| and incorporating it) in this long sentence (verses 3-12|, inclusive, all connected by relatives). Peter lingers over the word \s“tˆria\ (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace. {Sought} (\exezˆtˆsan\). First aorist active indicative of \ekzˆte“\, to seek out (Acts:15:17|), late and rare compound, only in LXX and N.T. save once in Aristides. {Searched diligently} (\exˆraunˆsan\). First aorist active indicative of \exerauna“\, old and common compound (\exereuna“\), to search out diligently, here only in N.T. Both of these words occur together in I Macc. strkjv@9:26. {Of the grace that should come unto you} (\peri tˆs eis humas charitos\). "Concerning the for you grace" (meant for you).

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

rwp@1Peter:1:15 @{But like as he which called you is holy} (\alla kata ton kalesanta humas hagion\). This use of \kata\ is a regular Greek idiom (here in contrast with \sunschˆmatizomenoi\). "But according to the holy one calling you or who called you" (first aorist articular participle of \kale“\, to call). God is our standard or pattern (\kata\), not our lusts. {Be ye yourselves also holy} (\kai autoi hagioi genˆthˆte\). First aorist (ingressive) passive imperative of \ginomai\, to become with allusion (\kai\ also) to \kata\ (God as our example), "Do ye also become holy." For \anastrophˆ\ (manner of life) see verse 18; strkjv@2:12; strkjv@3:1-16; strkjv@James:3:13; strkjv@2Peter:2:7|. Peter uses \anastrophˆ\ eight times. The original meaning (turning up and down, back and forth) suited the Latin word _conversatio_ (_converto_), but not our modern "conversation" (talk, not walk).

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

rwp@1Peter:1:19 @{But with precious blood} (\alla timi“i haimati\). Instrumental case of \haima\ after \elutr“thˆte\ (repeated from verse 18|). Peter here applies the old adjective \timios\ (from \timˆ\, of Christ in strkjv@1Peter:2:7|) to Christ as in strkjv@1:7| \polutimoteron\ to testing of faith. The blood of anyone is "precious" (costly), far above gold or silver, but that of Jesus immeasurably more so. {As of a lamb} (\h“s amnou\). This word occurs in strkjv@Leviticus:12:8; strkjv@Numbers:15:11; strkjv@Deuteronomy:14:4| of the lamb prescribed for the passover sacrifice (Exodus:12:5|). John the Baptist applies it to Jesus (John:1:29,36|). It occurs also in strkjv@Acts:8:32| quoted from strkjv@Isaiah:53:7f|. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. \arnion\ is used of Christ (Revelation:5:6,12|). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin. {Without blemish} (\am“mou\). Without (alpha privative) spot (\m“mos\) as the paschal lamb had to be (Leviticus:22:21|). Songs:Hebrews:9:14|. {Without spot} (\aspilou\). Without (alpha privative) stain (\spilos\ spot) as in strkjv@James:1:27; strkjv@2Peter:3:14; strkjv@1Peter:6:14|. {Even the blood of Christ} (\Christou\). Genitive case with \haimati\, but in unusual position for emphasis and clearness with the participles following.

rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegn“smenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \progin“sk“\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \progn“sin theou\ in verse 2|. {Before the foundation of the world} (\pro katabolˆs kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabolˆs kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabolˆ\ (from \kataball“\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phaner“thentos de\). First aorist (ingressive) passive participle of \phanero“\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou t“n chron“n\). Like \ep' eschatou t“n hˆmer“n\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' humƒs\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).

rwp@1Peter:1:24 @24,25| Quotation from strkjv@Isaiah:40:6-8| (partly like the LXX, partly like the Hebrew). {For} (\dioti\). As in verse 16| (\dia\ and \hoti\), "for that." Songs:in strkjv@2:6|. See a free use of this imagery about the life of man as grass and a flower in strkjv@James:1:11|. The best MSS. here read \autˆs\ (thereof) after \doxa\ (glory) rather than \anthr“pou\ (of man). {Withereth} (\exˆranthˆ\). First aorist (gnomic, timeless) passive indicative of \xˆrain“\ (see strkjv@James:1:11|). {Falleth} (\exepesen\). Second aorist (gnomic, timeless) active indicative of \ekpipt“\ (see strkjv@James:1:11|). In verse 25| note \eis humƒs\ (unto you) like \eis humƒs\ in strkjv@1:4| (\humin\ dative).

rwp@1Peter:2:1 @{Putting away therefore} (\apothemenoi oun\). Second aorist middle participle of \apotithˆmi\, old and common verb, in metaphorical sense either to cleanse defilements (3:21; strkjv@James:1:21|) or to put off clothing (Romans:13:12; strkjv@Colossians:3:5ff.; strkjv@Ephesians:4:22|). Either sense suits here. Therefore (\oun\) because of the new birth (1:23|) and the new life demanded. {Wickedness} (\kakian\). This old word, from \kakos\ (evil), in the ancients meant vice of any kind and note \pƒsan\ (all) here. {Guile} (\dolon\). Old word (from \del“\, to catch with bait), deceit. {Hypocrisies} (\hupokriseis\). Singular (\hupokrisin\) in the best MSS. See strkjv@1:22| (\anupokriton\) and strkjv@Mark:7:6f.| for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Matthew:15:16ff.|). {Envies} (\phthonous\). Genuine here, not \phonous\ (murders), as B has it. For the word see strkjv@Matthew:27:18|. {Evil speakings} (\katalalias\). Late word (from \katalalos\, defamer, strkjv@Romans:1:30|), in N.T. only here and strkjv@2Corinthians:12:20|. "Backbitings." For verb see strkjv@2:12|.

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:2:5 @{Ye also as living stones} (\kai autoi h“s lithoi z“ntes\). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also." {Are built up a spiritual house} (\oikodomeisthe oikos pneumatikos\). Present passive indicative second person plural of \oikodome“\, the very verb used by Jesus to Peter in strkjv@Matthew:16:18| (\oikodomˆs“\) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1Corinthians:3:16|) and for the kingdom of God in general (Ephesians:2:22|), as does the author of Hebrews (Hebrews:3:6|). This "spiritual house" includes believers in the five Roman provinces of strkjv@1:1| and shows clearly how Peter understood the metaphor of Christ in strkjv@Matthew:16:18| to be not a local church, but the church general (the kingdom of Christ). {To be a holy priesthood} (\eis hierateuma hagion\). Late word (from \hierateu“\, to serve as priest, strkjv@Luke:1:8| alone in N.T.), in LXX (Exodus:19:6|), in N.T. only here and verse 9|, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev strkjv@1:6| (\hiereis\, priests) that all believers are priests (Hebrews:4:16|) and can approach God directly. {To offer up} (\anenegkai\). First aorist active infinitive (of purpose here) of \anapher“\, the usual word for offering sacrifices (Hebrews:7:27|). Only these are "spiritual" (\pneumatikas\) as pictured also in strkjv@Hebrews:13:15f|. {Acceptable} (\euprosdektous\). Late (Plutarch) double compound verbal adjective (\eu, pros, dechomai\) as in strkjv@2Corinthians:6:2|.

rwp@1Peter:2:6 @{It is contained} (\periechei\). Present active (here intransitive, to contain, only N.T. example) of \periech“\, old verb, to surround, transitive in strkjv@Luke:5:9| to seize (only other N.T. example). The formula with \periechei\ is in Josephus (_Ant_. XI. 7). This Scripture (\en graphˆi\) is strkjv@Isaiah:28:16| with some changes. Peter had in verse 4| already quoted \eklekton\ and \entimon\. Now note \akrog“niaion\ (a chief corner stone), a word apparently invented by Isaiah (from \akros\, highest, and \g“niaios\, Attic word for corner stone). Paul in strkjv@Ephesians:2:20| uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd). {On him} (\ep' aut“i\). That is, "on it" (this corner stone, that is, Christ). {Shall not be put to shame} (\ou mˆ kataischunthˆi\). Strong negatives \ou mˆ\ with first aorist passive subjunctive of \kataischun“\, old verb, to put to shame (Romans:5:5|).

rwp@1Peter:2:7 @{The preciousness} (\hˆ timˆ\). Or "the honour." Explanation of \entimon\ and \ou mˆ kataischunthˆi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu“\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste“\, opposite of \pisteu“\ (Luke:24:11|). {Was made the head of the corner} (\egenˆthˆ eis kephalˆn g“nias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephalˆn g“nias=akrog“niaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.

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

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

rwp@1Peter:2:10 @{Which in time past} (\hoi pote\). "Who once upon a time." {No people} (\ou laos\). This phrase from strkjv@Hosea:2:23|. Note use of \ou\ (not \oudeis\) with \laos\ like Hebrew negative. {Which had not obtained mercy} (\hoi ouk eleˆmenoi\). Perfect passive articular participle of \elee“\ and the emphatic negative \ou\, with which compare Paul's use of strkjv@Hosea:1; 2| in strkjv@Romans:9:25|, which may have been known to Peter or not. {But now have obtained mercy} (\nun de eleˆthentes\). Change to first aorist passive participle from "the long antecedent state" to "the single event of conversion which ended it" (Hort).

rwp@1Peter:2:11 @{As sojourners and pilgrims} (\h“s paroikous kai parepidˆmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidˆmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech“\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal“\ (I beseech). With the ablative case \t“n sarkik“n epithumi“n\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata tˆs psuchˆs\). Present middle indicative of \strateu“\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.

rwp@1Peter:2:16 @{As free} (\h“s eleutheroi\). Note nominative again connected with \hupotagˆte\ in verse 13|, not with \phimoin\ in verse 14| (a parenthesis in fact). For this ethical sense of \eleutheros\ see strkjv@Galatians:4:26|. {And not using your freedom} (\kai mˆ echontes tˆn eleutherian\). "And not holding your liberty" (present active participle of \ech“\, with usual negative \mˆ\ with participle. {For a cloke of wickedness} (\h“s epikalumma tˆs kakias\). \Epikalumma\ (from \epikalupt“\ strkjv@Romans:4:7|) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens. {But as bondservants of God} (\all' h“s theou douloi\). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. strkjv@Romans:6:22| "enslaved to God."

rwp@1Peter:2:17 @{Honour all men} (\pantas timˆsate\). Not with the same honour. Constative use of the aorist imperative. {Love the brotherhood} (\tˆn adelphotˆta agapƒte\). Present active imperative of \agapa“\, keep on doing it. Note the abstract \adelphotˆs\ (from \adelphos\, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc. strkjv@12:10; IV Macc. strkjv@10:3, and in late papyri. It is a word for all Christians. {Fear God} (\ton theon phobeisthe\). In both senses of reverence and dread, and keep it up (present middle imperative). {Honour the king} (\ton basilea timƒte\). Keep that up also. A fine motto in this verse.

rwp@1Peter:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oiketˆs\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oiketˆs\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass“\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despotˆs\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieikˆs\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.

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

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

rwp@1Peter:2:23 @{When he was reviled} (\loidoroumenos\). Present passive participle of \loidore“\, old verb (from \loidoros\, reviler, strkjv@1Corinthians:5:11|) as in strkjv@John:9:28|. {Reviled not again} (\ouk anteloidorei\). Imperfect active (for repeated incidents) of \antiloidore“\, late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan's _Vocabulary_), here only in N.T. Idiomatic use of \anti\ (in turn, return, back). {Threatened not} (\ouk ˆpeilei\). Imperfect again (repeated acts) of \apeile“\, old compound (from \apeilˆ\, threat, strkjv@Acts:9:1|), in N.T. only here and strkjv@Acts:4:17|. {But committed himself} (\paredidou de\). Imperfect active again (kept on committing himself) of \paradid“mi\, to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply \heauton\), for Jesus uses this very idea in strkjv@Luke:23:46| as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (\t“i krinonti dikai“s\, dative of present active articular participle of \krin“\).

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

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

rwp@1Peter:3:10 @{For} (\gar\). Reason for the entire exhortation in verses 8,9| and introducing in verses 10-12| a quotation from strkjv@Psalms:34:13-17| with some slight changes. {Would love life} (\thel“n z“ˆn agapƒin\). "Wishing to love life." This present life. The LXX expressions are obscure Hebraisms. The LXX has \agap“n\ (participle present active of \agapa“\, not the infinitive \agapƒin\. {Let him refrain} (\pausat“\). Third person singular first aorist active imperative of \pau“\ to make stop, whereas the LXX has \pauson\ (second person singular). {His tongue} (\tˆn gl“ssan\). See strkjv@James:3:1-12|. {That they speak no guile} (\tou mˆ lalˆsai dolon\). Purpose clause with genitive article \tou\ (negative \mˆ\) and the first aorist active infinitive of \lale“\. But it can also be explained as the ablative case with the redundant negative \mˆ\ after a verb of hindering (\pausat“\) like strkjv@Luke:4:42|. See Robertson, _Grammar_, p. 1061. "Let him refrain his lips from speaking guile."

rwp@1Peter:3:15 @{Sanctify} (\hagiasate\). First aorist active imperative of \hagiaz“\. This instead of being afraid. {Christ as Lord} (\kurion ton Christon\). \Ton Christon\, direct object with article and \kurion\ predicate accusative (without article). This is the correct text, not \ton theon\ of the Textus Receptus. An adaptation to Christ of strkjv@Isaiah:8:13|. {Being ready always} (\hetoimoi aei\). No participle in the Greek, old adjective (Titus:3:1|). {To give answer} (\pros apologian\). "For an apology," the old sense of \apologia\, an answer back, a defence (not excuse), as in strkjv@Acts:22:1|, from \apologeomai\ to defend (not to apologize). {A reason concerning the hope that is in you} (\logon peri tˆs en humin elpidos\). Original sense of \logon\ (accusative of the thing with \aitounti\ with \humƒs\, accusative of the person) "concerning the in you hope." Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs. {Yet with meekness and fear} (\alla meta prautˆtos kai phobou\). Of God (2:18; strkjv@3:2,4|), not of man.

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

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

rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun s“zei\). Simplex verb (\s“z“\, not the compound \dias“z“\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithˆmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidˆse“s agathˆs eper“tˆma eis theon\). Old word from \eper“ta“\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \eper“tˆma\ or \suneidˆse“s\. {Through the resurrection of Jesus Christ} (\di' anastase“s Iˆsou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.

rwp@1Peter:4:5 @{Who shall give account} (\hoi apod“sousin logon\). Future active indicative of \apodid“mi\. For this use with \logon\ (account) see strkjv@Matthew:12:36; strkjv@Luke:16:2; strkjv@Acts:19:40; strkjv@Hebrews:13:17|. For the sudden use of the relative \hoi\ see strkjv@Romans:3:8|. {To him that is ready to judge} (\t“i hetoim“s krinonti\). Dative, "to the one readily judging," correct text, not \hetoim“s echonti krinai\, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; strkjv@2Corinthians:5:10|), but the Father in strkjv@1:17|. {The quick and the dead} (\z“ntas kai nekrous\). "Living and dead." Those living at the time and those already dead (1Thessalonians:4:15|).

rwp@1Peter:4:6 @{Was the gospel preached} (\euˆggelisthˆ\). First aorist passive indicative of \euaggeliz“\. Impersonal use. {Even to the dead} (\kai nekrois\). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead" here in the spiritual sense (dead in trespasses and sins as in strkjv@Colossians:2:13; strkjv@Ephesians:2:1|), but consider it "impossible" for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of \psuchˆ\ (life) in strkjv@Matthew:16:25|. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment. {That they might be judged} (\hina krith“sin men\). Purpose clause with \hina\ and the first aorist passive subjunctive of \krin“\, to judge, whereas \z“sin de\ (by contrast) is the present active subjunctive of \za“\, to live. There is contrast also between \kata anthr“pous\ (according to men) and \kata theon\ (according to God).

rwp@1Peter:4:8 @{Above all things} (\pro pant“n\). See this phrase in strkjv@James:5:12|. {Being fervent} (\ektenˆ echontes\). Present active participle of \echontes\ and predicate accusative of adjective \ektenˆs\ (from \ektein“\, to stretch out), stretched out, here only in N.T., "holding intent you love among yourselves." {For love covereth a multitude of sins} (\hoti agapˆ kaluptei plˆthos hamarti“n\). See strkjv@James:5:20| for meaning, sins of the one loved, not of the one loving.

rwp@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\h“s logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hˆs chorˆgei ho theos\). Ablative case (\hˆs\) of the relative attracted from the accusative \hˆn\, object of \chorˆgei\ (present active indicative of \chorˆge“\, old verb, to supply from \chorˆgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorˆge“\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxazˆtai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz“\. See strkjv@John:15:8|. {Whose is} (\h“i estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.

rwp@1Peter:4:13 @{Inasmuch} (\katho\). "In so far forth as" ("according to which thing"), old conjunction, in N.T. only here and strkjv@2Corinthians:8:12; strkjv@Romans:8:26|. {Ye are partakers of} (\koin“neite\). Present active indicative of \koin“ne“\, old verb (from \koin“nos\, partner), to share in either with genitive (Hebrews:2:14|) or dative as here (\pathˆmasin\). {That ye may rejoice with exceeding joy} (\hina charˆte agalli“menoi\). Purpose clause with \hina\ and second aorist passive subjunctive of \chair“\, with the present middle participle of \agallia“\ to exult (1:8|), "that ye may rejoice exulting." See strkjv@1:6-8| for this same idea associated with the second coming of Christ as here.

rwp@1Peter:4:14 @{If ye are reproached} (\ei oneidizesthe\). Condition of first class assumed as true with \ei\ and present passive indicative of \oneidiz“\, for which verb see strkjv@James:1:5|. {For the name of Christ} (\en onomati Christou\). "In the matter of the name of Christ." For the idea see strkjv@Matthew:5:11f.; strkjv@19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@21:13|. This is the only N.T. example of just \onoma Christou\, here used because of the use of \Christianos\ in verse 16|. For the beatitude \makarioi\ see strkjv@Matthew:5:11f|. {The Spirit of glory and the Spirit of God} (\to tˆs doxˆs kai to tou theou pneuma\). Note repetition of the article (\to\) though \pneuma\ only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God. {Resteth upon you} (\eph' hˆmas anapauetai\). Quotation from strkjv@Isaiah:11:2|. Present middle indicative of \anapau“\, to give rest, refresh (Matthew:11:28|). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. strkjv@1:8; strkjv@Matthew:3:16|.

rwp@1Peter:4:16 @{But if as a Christian} (\ei de h“s Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; strkjv@26:28; strkjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathˆtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Naz“raioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrˆstianoi\ (\i, ei\ and \ˆ\ pronounced alike). {Let him not be ashamed} (\mˆ aischunesth“\). Prohibition with \mˆ\ and present passive imperative of \aischun“\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in strkjv@Mark:8:38| and Paul's in strkjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en t“i onomati tout“i\). Of Christian as in strkjv@Mark:9:41|, "because ye are Christ's."

rwp@1Peter:5:1 @{Who am a fellow-elder} (\ho sunpresbuteros\). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word \presbuteros\ in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see strkjv@Acts:11:30; strkjv@20:17|. It is noteworthy that here Peter the Apostle (1:1|) calls himself an elder along with (\sun\) the other "elders." {A witness} (\martus\). This is what Jesus had said they must be (Acts:1:8|) and what Peter claimed to be (Acts:3:15; strkjv@10:39|). Songs:Paul was to be a \martus\ (Acts:22:15|). {Who am also a partaker} (\ho kai koin“nos\). "The partner also," "the partaker also." See strkjv@Luke:5:10; strkjv@2Corinthians:1:7; strkjv@2Peter:1:4|. See same idea in strkjv@Romans:8:17|. In strkjv@Galatians:3:23; strkjv@Romans:8:18| we have almost this about the glory about to be revealed to us where \mell“\ as here is used with the infinitive.

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

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

rwp@1Peter:5:12 @{By Silvanus} (\dia Silouanou\). Probably this postscript (12-14|) is in Peter's own handwriting, as Paul did (2Thessalonians:3:17f.; strkjv@Galatians:6:11-18|). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. {As I account him} (\h“s logizomai\). Peter uses Paul's phrase (1Corinthians:4:1; strkjv@Romans:8:18|) in giving approval to Paul's former companion (Acts:15:40|). {I have written} (\egrapsa\). Epistolary aorist applying to this Epistle as in strkjv@1Corinthians:5:11| (not strkjv@1Corinthians:5:9|); strkjv@1Corinthians:9:15; strkjv@Galatians:6:11; strkjv@Romans:15:15; strkjv@Philemon:1:19,21|. {Briefly} (\di' olig“n\). "By few words," as Peter looked at it, certainly not a long letter in fact. Cf. strkjv@Hebrews:13:22|. {Testifying} (\epimartur“n\). Present active participle of \epimarture“\, to bear witness to, old compound, here alone in N.T., though the double compound \sunepimarture“\ in strkjv@Hebrews:2:4|. {That this is the true grace of God} (\tautˆn einai alˆthˆ charin tou theou\). Infinitive \einai\ in indirect assertion and accusative of general reference (\tautˆn\) and predicate accusative \charin\. Peter includes the whole of the Epistle by God's grace (1:10|) and obedience to the truth (John:1:17; Gal strkjv@2:5; strkjv@Colossians:1:6|). {Stand ye fast therein} (\eis hˆn stˆte\). "In which (grace) take your stand" (ingressive aorist active imperative of \histˆmi\).

rwp@1Peter:5:13 @{She that is in Babylon, elect together with you} (\hˆ en Babul“ni suneklektˆ\). Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about A.D. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether \hˆ suneklektˆ\ (found here alone), "the co-elect woman," means Peter's wife (1Corinthians:9:5|) or the church in "Babylon." The natural way to take it is for Peter's wife. Cf. \eklektˆi kuriƒi\ in strkjv@2John:1:1| (also verse strkjv@2John:1:13|). {Mark my son} (\Markos ho huios mou\). Songs:this fact agrees with the numerous statements by the early Christian writers that Mark, after leaving Barnabas, became Peter's "interpreter" and under his influence wrote his Gospel. We know that Mark was with Paul in Rome some years before this time (Colossians:4:10|).

rwp@1Peter:5:14 @{With a kiss of love} (\en philˆmati agapˆs\). As in strkjv@1Corinthians:16:20|. The abuse of this custom led to its confinement to men with men and women with women and to its final abandonment (_Apost. Const_. ii. 57, 12). {That are in Christ} (\tois en Christ“i\). This is the greatest of all secret orders and ties, one that is open to all who take Christ as Lord and Saviour.

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

rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\tˆi ekklˆsiƒi Thessalonike“n\). The dative case in address. Note absence of the article with \Thessalonike“n\ because a proper name and so definite without it. This is the common use of \ekklˆsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en the“i patri kai kuri“i Jˆsou Christ“i\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \the“i patri\ and \kuri“i Jˆsou Christ“i\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\s“tˆra Iˆsoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri“\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirˆnˆ\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair“\, rejoice) from which \charizomai\ comes. {Peace} (\eirˆnˆ\) is more than the Hebrew _shal“m_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.

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

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

rwp@1Thessalonians:1:4 @{Knowing} (\eidotes\). Second perfect active participle of \oida\ (\eidon\), a so-called causal participle=since we know, the third participle with the principal verb \eucharistoumen\, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, _Grammar_, P. 1128). {Beloved by God} (\ˆgapˆmenoi hupo [tou] theou\). Perfect passive participle of \agapa“\, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of \adelphoi\ here (often in this Epistle as strkjv@2:1,14,17; strkjv@3:7; strkjv@4:1,10|), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. strkjv@Jude:1:3|) though in Sirach strkjv@45:1 and on the Rosetta Stone. But in strkjv@2Thessalonians:2:13| he quotes "beloved by the Lord" from strkjv@Deuteronomy:33:12|. The use of \adelphoi\ for members of the same brotherhood can be derived from the Jewish custom (Acts:2:29,37|) and the habit of Jesus (Matthew:12:48|) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's _Vocabulary_). {Your election} (\tˆn eklogˆn hum“n\). That is the election of you by God. It is an old word from \eklegomai\ used by Jesus of his choice of the twelve disciples (John:15:16|) and by Paul of God's eternal selection (Ephesians:1:4|). The word \eklogˆ\ is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts:9:15; strkjv@1Thessalonians:1:4; strkjv@Romans:9:11; strkjv@11:5,7,58; strkjv@2Peter:1:10|). The divine \eklogˆ\ was manifested in the Christian qualities of verse 3| (Moffatt).

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

rwp@1Thessalonians:1:6 @{Imitators of us and of the Lord} (\mimˆtai hˆm“n kai tou kuriou\). \Mimˆtˆs\ (\-tˆs\ expresses the agent) is from \mimeomai\, to imitate and that from \mimos\ (\mimic\, actor). Old word, more than "followers," in the N.T. only six times (1Thessalonians:1:6; strkjv@2:14; strkjv@1Corinthians:4:16; strkjv@11:1; strkjv@Ephesians:5:1; strkjv@Hebrews:6:12|). Again Paul uses \ginomai\, to become, not \eimi\, to be. It is a daring thing to expect people to "imitate" the preacher, but Paul adds "and of the Lord," for he only expected or desired "imitation" as he himself imitated the Lord Jesus, as he expressly says in strkjv@1Corinthians:11:1|. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the "election" of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). {Having received the word} (\dexamenoi ton logon\). First aorist middle participle of \dechomai\, probably simultaneous action (receiving), not antecedent. {In much affliction} (\en thlipsei pollˆi\). Late word, pressure. Tribulation (Latin _tribulum_) from \thlib“\, to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2Thessalonians:1:4; strkjv@Romans:5:3|). Paul had his share of them (Colossians:1:24; strkjv@2Corinthians:2:4|) and so he understands how to sympathize with the Thessalonians (1Thessalonians:3:3f.|). They suffered after Paul left Thessalonica (1Thessalonians:2:14|). {With joy of the Holy Spirit} (\meta charas pneumatos hagiou\). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans:5:3|). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ.

rwp@1Thessalonians:1:7 @{Songs:that ye became} (\h“ste genesthai humas\). Definite result expressed by \h“ste\ and the infinitive \genesthai\ (second aorist middle of \ginomai\) as is common in the _Koin‚_. {An ensample} (\tupon\). Songs:B D, but Aleph A C have \tupous\ (plural). The singular looks at the church as a whole, the plural as individuals like \humƒs\. \Tupos\ is an old word from \tupt“\, to strike, and so the mark of a blow, print as in John strkjv@20:25|. Then the figure formed by the blow, image as in strkjv@Acts:7:43|. Then the mould or form (Romans:6:17; strkjv@Acts:23:25|). Then an example or pattern as in strkjv@Acts:7:44|, to be imitated as here, strkjv@Phillipians:3:17|, etc. It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word _type_ for printers is this same word with one of its meanings. Note separate article with both Macedonia (\tˆi Makedoniƒi\) and Achaia (\tˆi Achaiƒi\) treated as separate provinces as they were.

rwp@1Thessalonians:1:8 @{From you hath sounded forth} (\aph' hum“n exˆchˆtai\). Perfect passive indicative of \exˆche“\, late compound verb (\ex, ˆchos, ˆch“, ˆchˆ\, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo. Nowhere else in the N.T. Songs:"from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the \logos tou Kuriou\" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). {But in every place} (\all' en panti top“i\). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. {Your faith to God-ward} (\hˆ pistis hum“n hˆ pros ton theon\). Literally, {the faith of you that toward the God}. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10|). {Is gone forth} (\exelˆluthen\). Second perfect active indicative of old verb \exerchomai\, to go out, state of completion like \exˆchˆtai\ above. {Songs:that we need not to speak anything} (\h“ste mˆ chreian echein hˆmƒs lalein ti\). \H“ste\ with the infinitive for actual result as in verse 7|. No vital distinction between \lalein\ (originally to chatter as of birds) and \legein\, both being used in the _Koin‚_ for speaking and preaching (in the N.T.).

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

rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek t“n ouran“n\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon ˆgeiren ek [t“n] nekr“n\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Iˆsoun ton ruomenon hˆmƒs ek tˆs orgˆs tˆs erchomenˆs\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts:17:31f.|). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.

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

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

rwp@1Thessalonians:2:3 @{Exhortation} (\paraklˆsis\). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort. {Not of error} (\ouk ek planˆs\). This word is same as \plana“\, to lead astray (2Timothy:3:13|) like Latin _errare_. Passive idea of {error} here rather than deceit. That is seen in {nor in guile} (\oude en dol“i\) from \del“\, to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life. {Nor of uncleanness} (\oude ex akatharsias\). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.

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

rwp@1Thessalonians:2:5 @{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:2:6 @{Nor seeking glory of men} (\oute zˆtountes ex anthr“p“n doxan\). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See strkjv@Acts:20:19; strkjv@2Corinthians:4:5; strkjv@Ephesians:4:2|. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (\ex\) men. {Neither from you nor from others} (\oute aph' hum“n oute aph' all“n\). He widens the negation to include those outside of the church circles and changes the preposition from \ex\ (out of) to \apo\ (from). {When we might have been burdensome, as apostles of Christ} (\dunamenoi en barei einai h“s Christou apostoloi\). Westcott and Hort put this clause in verse 7|. Probably a concessive participle, {though being able to be in a position of weight} (either in matter of finance or of dignity, or a burden on your funds or "men of weight" as Moffatt suggests). Milligan suggests that Paul "plays here on the double sense of the phrase" like the Latin proverb: _Honos propter onus_. Songs:he adds, including Silas and Timothy, {as Christ's apostles}, as missionaries clearly, whether in the technical sense or not (cf. strkjv@Acts:14:4,14; strkjv@2Corinthians:8:23; strkjv@11:13; strkjv@Romans:16:7; strkjv@Phillipians:2:25; strkjv@Revelation:2:2|). They were entitled to pay as "Christ's apostles" (cf. strkjv@1Corinthians:9; strkjv@2Corinthians:11:7ff.|), though they had not asked for it.

rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hˆmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipt“s\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akoˆs\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos tˆs akoˆs\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthr“p“n\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kath“s alˆth“s estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe“\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.

rwp@1Thessalonians:2:14 @{Imitators of the churches of God which are in Judea} (\mimˆtai t“n ekklˆsi“n tou theou t“n ous“n en tˆi Ioudaiƒi\). On \mimˆtai\ see on ¯1:5|. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of strkjv@Galatians:2|, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot). {In Christ Jesus} (\en Christ“i Iˆsou\). It takes this to make a _Christian_ church of God. Note order here {Christ Jesus} as compared with {Jesus Christ} in strkjv@1:1,3|. {Ye also--even as they} (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). {Countrymen} (\sumphulet“n\). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot). {Own} (\idi“n\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphulet“n\ and \Ioudai“n\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.

rwp@1Thessalonians:2:16 @{Forbidding us} (\k“luont“n hˆmƒs\). Explanatory participle of the idea in \enanti“n\. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts:18:6ff.|). They not simply oppose his work among the Jews, but also to the Gentiles (\ethnesi\, nations outside of the Abrahamic covenant as they understood it). {That they may be saved} (\hina s“th“sin\). Final use of \hina\ with first aorist passive subjunctive of \s“z“\ old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. {To fill up their sins alway} (\eis to anaplˆr“sai aut“n tas hamartias pantote\). Another example of \eis to\ and the infinitive as in verse 12|. It may either be God's conceived plan to allow the Jews to go on and fill up (\anaplˆr“sai\, note \ana\, fill up full, old verb) or it may be the natural result from the continual (\pantote\) sins of the Jews. {Is come} (\ephthasen\). First aorist (timeless aorist) active indicative of \phthan“\ which no longer means to come before as in strkjv@1Thessalonians:4:15| where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active \ephthaken\, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of \eis telos\. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. _Tristis exitus_, Bengel calls it. Paul speaks out of a sad experience.

rwp@1Thessalonians:2:17 @{Being bereaved of you} (\aporphanisthentes aph' hum“n\). First aorist passive participle of the rare compound verb (\aporphaniz“\, in Aeschylus, but nowhere else in N.T.). Literally, {being orphaned from you} (\aph' hum“n\, ablative case). Paul changes the figure again (\trophos\ or mother nurse in verse 7|, \nˆpios\ or babe in verse 7|, \patˆr\ or father in verse 11|) to {orphan} (\orphanos\). He refers to the period of separation from them, {for a short season} (\pros kairon h“ras\) for a season of an hour. This idiom only here in N.T., but \pros kairon\ in strkjv@Luke:8:13| and \pros h“ran\ in strkjv@2Corinthians:7:8|. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. {In presence, not in heart} (\pros“p“i ou kardiƒi\). Locative case. \Pros“pon\, old word (\pros, ops\, in front of the eye, face) for face, look, person. Literally, {in face or person}. His heart was with them, though they no longer saw his face. Heart, originally \kardia\, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (\nous\). "Out of sight, not out of mind" (Rutherford). {Endeavoured the more exceedingly} (\perissoter“s espoudasamen\). Ingressive aorist active indicative of \spoudaz“\, old word to hasten (from \spoudˆ, speud“\). {We became zealous}. Comparative adverb \perissoter“s\ from \perisson\, more abundantly than before being orphaned from you. {Your face} (\to pros“pon hum“n\). Cf. his {face} above. {With great desire} (\en pollˆi epithumiƒi\). {In much longing} (\epithumia\ from \epi\ and \thumos\, \epithume“\, to run after, to yearn after, whether good or bad).

rwp@1Thessalonians:2:18 @{Because} (\dioti\). As in strkjv@2:8|. {We would fain have come to you} (\ˆthelˆsamen elthein pros humas\). First aorist active indicative of \thel“\. Literally, {we desired to come to you. I Paul} (\eg“ men Paulos\). Clear example of literary plural \ˆthelesamen\ with singular pronoun \eg“\. Paul uses his own name elsewhere also as in strkjv@2Corinthians:10:1; strkjv@Galatians:5:2; strkjv@Colossians:1:23; strkjv@Ephesians:3:1; strkjv@Philemon:1:19|. {Once and again} (\kai hapax kai dis\). {Both once and twice} as in strkjv@Phillipians:4:16|. Old idiom in Plato. {And Satan hindered us} (\kai enekopsen hˆmas ho Satanas\). Adversative use of \kai=\ but or and yet. First aorist active indicative of \enkopt“\, late word to cut in, to hinder. Milligan quotes papyrus example of third century, B.C. Verb used to cut in a road, to make a road impassable. Songs:Paul charges Satan with cutting in on his path. Used by Paul in strkjv@Acts:24:4; strkjv@Galatians:5:7| and passive \enekoptomˆn\ in strkjv@Romans:15:22; strkjv@1Peter:3:7|. This hindrance may have been illness, opposition of the Jews in Corinth, what not.

rwp@1Thessalonians:2:19 @{Crown of glorying} (\stephanos kauchˆse“s\). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come. {At his coming} (\en tˆi autou parousiƒi\). This word \parousia\ is untechnical (just _presence_ from \pareimi\) in strkjv@2Thessalonians:2:9; strkjv@1Corinthians:16:17; strkjv@2Corinthians:7:6f.; strkjv@10:10; strkjv@Phillipians:1:26; strkjv@2:12|. But here (also strkjv@1Thessalonians:3:13; strkjv@4:15; strkjv@5:23; strkjv@2Thessalonians:2:1,8; strkjv@1Corinthians:15:23|) we have the technical sense of the second coming of Christ. Deissmann (_Light from the Ancient East_, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming." The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.

rwp@1Thessalonians:3:1 @{When we could no longer forbear} (\mˆketi stegontes\). \Steg“\ is old verb to cover from \stegˆ\, roof (Mark:2:4|), to cover with silence, to conceal, to keep off, to endure as here and strkjv@1Corinthians:9:12; strkjv@13:7|. In the papyri in this sense (Moulton and Milligan's _Vocabulary_). \Mˆketi\ usual negative with participle in the _Koin‚_ rather than \ouketi\. {We thought it good} (\ˆudokˆsamen\). Either literary plural as in strkjv@2:18| or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts:17:15f.|), but Timothy was sent ({we sent}, \epempsamen\, verse 2|) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (verse 5|, {I sent}, \epempsa\). Then both Silas and Timothy came from Macedonia to Corinth (Acts:18:5|). {Alone} (\monoi\). Including Silas. {God's minister} (\diakonon tou theou\). See on ¯Matthew:22:13| for this interesting word, here in general sense not technical sense of deacon. Some MSS. have {fellow-worker} (\sunergon\). Already {apostle} in strkjv@2:7| and now {brother, minister} (and possibly {fellow-worker}).

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

rwp@1Thessalonians:3:5 @{That I might know} (\eis to gn“nai\). Paul's common idiom (verse 2|), \eis to\ and the infinitive of purpose (second aorist ingressive active of \gin“sk“\, come to know). {Lest by any means the tempter had tempted you} (\mˆ p“s epeirasen humƒs ho peiraz“n\). Findlay takes this as a question with negative answer, but most likely negative final clause with \mˆ p“s\ about a past action with aorist indicative according to the classic idiom as in strkjv@Galatians:2:2| (\mˆ p“s--edramon\) and strkjv@Galatians:4:11| after verb of fearing (Robertson, _Grammar_, p. 988). It is a fear that the thing may turn out to be so about the past. {Should be} (\genˆtai\). Here the usual construction appears (aorist subjunctive with \mˆ p“s\) about the future.

rwp@1Thessalonians:4:5 @{Not in the passion of lust} (\mˆ en pathei epithumias\). Plain picture of the wrong way for the husband to come to marriage. {That know not God} (\ta mˆ eidota ton theon\). Second perfect participle of \oida\. The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God.

rwp@1Thessalonians:4:6 @{That no man transgress} (\to mˆ huperbainein\). Old verb to go beyond. Final use of \to\ (accusative of general reference) and the infinitive (negative \mˆ\), parallel to \apechesthai\ and \eidenai ktasthai\ above. {And wrong his brother} (\kai pleonektein ton adelphon autou\). To take more, to overreach, to take advantage of, to defraud. {In the matter} (\en t“i pragmati\). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in strkjv@2Corinthians:7:11| (\t“i pragmati\). {An avenger} (\ekdikos\). Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next.

rwp@1Thessalonians:4:7 @{Not for uncleanness, but in sanctification} (\epi akatharsiƒi all' en hagiasm“i\). Sharp contrast made still sharper by the two prepositions \epi\ (on the basis of) and \en\ (in the sphere of). God has "called" us all for a decent sex life consonant with his aims and purposes. It was necessary for Paul to place this lofty ideal before the Thessalonian Christians living in a pagan world. It is equally important now.

rwp@1Thessalonians:4:8 @{Therefore} (\toigaroun\). This old triple compound particle (\toi, gar, oun\) is in the N.T. only here and strkjv@Hebrews:12:1|. Paul applies the logic of the case. {He that rejecteth} (\ho athet“n\). This late verb (Polybius and LXX) is from \a-thetos\ (\a\ privative and verbal of \tithˆmi\, to proscribe a thing, to annul it. {But God} (\alla ton theon\). Paul sees this clearly and modern atheists see it also. In order to justify their licentiousness they do not hesitate to set aside God.

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

rwp@1Thessalonians:4:12 @{That ye may walk honestly} (\hina peripatˆte euschˆmon“s\). Present subjunctive (linear action). Old adverb from \euschˆm“n\ (\eu, schˆma\, Latin _habitus_, graceful figure), becomingly, decently. In N.T. only here and strkjv@Romans:13:13|. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.

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

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

rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu“\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en ph“nˆi archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \ph“nˆi\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christ“i anastˆsontai pr“ton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

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

rwp@1Thessalonians:5:12 @{Them that labour among you} (\tous kopi“ntas en humin\). Old word for toil even if weary. {And are over you in the Lord} (\kai proistamenous hum“n en Kuri“i\). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them. {And admonish you} (\kai nouthetountas humas\). Old verb from \nouthetˆs\ and this from \nous\ (mind) and \tithˆmi\, to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.

rwp@1Thessalonians:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass“\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale“\, the compound adjective (\oligos\, little or small, \psuchˆ\, soul), small-souled, little-souled, late word in LXX. The verb \oligopsuche“\ occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line. {Support the weak} (\antechesthe t“n asthen“n\). Middle voice with genitive of \antech“\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!

rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos tˆs eirˆnˆs\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai humƒs\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz“\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotel“s\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\hum“n to pneuma kai hˆ psuchˆ kai to s“ma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuchˆ\, mind \nous\, heart \kardia\, the inward man \ho es“ anthr“pos\) and the outer man (\s“ma, ho ex“ anthr“pos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklˆron tˆrˆtheiˆ\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklˆron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klˆros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempt“s\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en tˆi parousiƒi\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).

rwp@1Thessalonians:5:25 @{Pray for us} (\proseuchesthe [kai] peri hˆm“n\). He has made his prayer for them. He adds this "human touch" (Frame) and pleads for the prayers of his converts (2Thessalonians:3:1; strkjv@Colossians:4:2f.|). Probably \kai\ also is genuine (B D).

rwp@1Thessalonians:5:26 @{With a holy kiss} (\en philˆmati hagi“i\). With a kiss that is holy (Milligan) a token of friendship and brotherly love (1Corinthians:16:20; strkjv@2Corinthians:13:12; strkjv@Romans:16:16|). In strkjv@1Peter:5:14| it is "with a kiss of love." This was the customary salutation for rabbis.

rwp@1Thessalonians:5:27 @{I adjure you by the Lord} (\enorkiz“ humas ton Kurion\). Late compound for old \horkiz“\ (Mark:5:7|), to put one on oath, with two accusatives (Robertson, _Grammar_, pp. 483f.). Occurs in inscriptions. {That this epistle be read unto all the brethren} (\anagn“sthˆnai tˆn epistolˆn pasin tois adelphois\). First aorist passive infinitive of \anagin“sk“\ with accusative of general reference in an indirect command. Clearly Paul wrote for the church as a whole and wished the epistles read aloud at a public meeting. In this first epistle we see the importance that he attaches to his epistles.

rwp@1Thessalonians:5:28 @{The grace} (\hˆ charis\). Paul prefers this noble word to the customary \err“sthe\ (Farewell, Be strong). See strkjv@2Thessalonians:3:18| for identical close save added \pant“n\ (all). A bit shorter form in strkjv@1Corinthians:16:23; strkjv@Romans:16:20| and still shorter in strkjv@Colossians:4:18; strkjv@1Timothy:6:21; strkjv@Titus:3:15; strkjv@2Timothy:4:22|. The full Trinitarian benediction we find in strkjv@2Corinthians:13:13|.

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

rwp@1Timothy:1:3 @{As I exhorted} (\kath“s parekalesa\). There is an ellipse of the principal clause in verse 4| ({so do I now} not being in the Greek). {To tarry} (\prosmeinai\). First aorist active infinitive of \prosmen“\, old verb, attributed by Luke to Paul in strkjv@Acts:13:43|. {That thou mightest charge} (\hina paraggeilˆis\). Subfinal clause with \hina\ and the first aorist active subjunctive of \paraggell“\, old verb, to transmit a message along (\para\) from one to another. See strkjv@2Thessalonians:3:4,6,10|. Lock considers this idiom here an elliptical imperative like strkjv@Ephesians:4:29; strkjv@5:33|. {Certain men} (\tisin\). Dative case. Expressly vague (no names as in strkjv@1:20|), though Paul doubtless has certain persons in Ephesus in mind. {Not to teach a different doctrine} (\mˆ heterodidaskalein\). Earliest known use of this compound like \kakodidaskalein\ of Clement of Rome. Only other N.T. example in strkjv@6:3|. Eusebius has \heterodidaskalos\. Same idea in strkjv@Galatians:1:6; strkjv@2Corinthians:11:4; strkjv@Romans:16:17|. Perhaps coined by Paul.

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

rwp@1Timothy:1:10 @{For abusers of themselves with men} (\arsenokoitais\). Late compound for sodomites. In N.T. only here and strkjv@1Corinthians:6:9|. {Men-stealers} (\andrapodistais\). Old word from \andrapodiz“\ (from \anˆr\, man, \pous\, foot, to catch by the foot), to enslave. Songs:enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. Songs:slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). {Liars} (\pseustais\). Old word, see strkjv@Romans:3:4|. {False swearers} (\epiorkois\). Old word (\epi, orkos\, oath). Perjurers. Only here in N.T. For similar lists, see strkjv@1Corinthians:5:11; strkjv@6:9f.; strkjv@Galatians:5:19f.; strkjv@Romans:1:28f.; strkjv@13:13; strkjv@Colossians:3:5; strkjv@Ephesians:5:5; strkjv@2Timothy:3:2f|. {The sound doctrine} (\tˆi hugiainousˆi didaskaliƒi\). Dative case after \antikeitai\, for which verb see strkjv@Galatians:5:17| for the conflict between the Spirit and the flesh. "The healthful (\hugiain“\, old word for being well, as strkjv@Luke:5:31; strkjv@3John:1:2|, in figurative sense in N.T. only in the Pastorals) teaching." See strkjv@Titus:1:9; strkjv@2Timothy:4:3|.

rwp@1Timothy:1:15 @{Faithful is the saying} (\pistos ho logos\). Five times in the Pastorals (1Timothy:1:15; strkjv@3:1; strkjv@4:9; strkjv@Titus:3:8; strkjv@2Timothy:2:11|). It will pay to note carefully \pistis, pisteu“, pistos\. Same use of \pistos\ (trustworthy) applied to \logos\ in strkjv@Titus:1:9; strkjv@Revelation:21:5; strkjv@22:6|. Here and probably in strkjv@2Timothy:2:11| a definite saying seems to be referred to, possibly a quotation (\hoti\) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in strkjv@John:9:37; strkjv@11:27; strkjv@16:28; strkjv@18:37|. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in strkjv@Luke:5:32; strkjv@John:12:47|. {Acceptation} (\apodochˆs\). Genitive case with \axios\ (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and strkjv@4:9|. {Chief} (\pr“tos\). Not \ˆn\ (I was), but \eimi\ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In strkjv@1Corinthians:15:9| he had called himself "the least of the apostles" (\elachistos t“n apostol“n\). In strkjv@Ephesians:3:8| he refers to himself as "the less than the least of all saints" (\t“i elachistoter“i pant“n hagi“n\). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians:2:6-10|) and superior to the Judaizers (2Corinthians:11:5f.; strkjv@12:11|). It is not mock humility here, but sincere appreciation of the sins of his life (cf. strkjv@Romans:7:24|) as a persecutor of the church of God (Galatians:1:13|), of men and even women (Acts:22:4f.; strkjv@26:11|). He had sad memories of those days.

rwp@1Timothy:1:17 @This noble doxology is a burst of gratitude for God's grace to Paul. For other doxologies see strkjv@Galatians:1:5; strkjv@Romans:11:36; strkjv@16:27; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:6:16|. White suggests that Paul may have often used this doxology in his prayers. Lock suggests "a Jewish liturgical formula" (a needless suggestion in view of Paul's wealth of doxologies seen above). For God's creative activity (King of the ages) see strkjv@1Corinthians:10:11; strkjv@Ephesians:2:7; strkjv@3:9,11|. {Incorruptible} (\aphthart“i\). As an epithet of God also in strkjv@Romans:1:23|. {Invisible} (\aorat“i\). Epithet of God in strkjv@Colossians:1:15|. {The only God} (\mon“i the“i\). Songs:Romans:16:27; strkjv@John:5:44; strkjv@17:3|. {For ever and ever} (\eis tous ai“nas t“n ai“n“n\). "Unto the ages of ages." Cf. strkjv@Ephesians:3:21| "of the age of the ages."

rwp@1Timothy:1:20 @{Hymenaeus} (\Humenaios\). The same heretic reappears in strkjv@2Timothy:2:17|. He and Alexander are the chief "wreckers" of faith in Ephesus. {Alexander} (\Alexandros\). Probably the same as the one in strkjv@2Timothy:4:14|, but not the Jew of that name in strkjv@Acts:19:33|, unless he had become a Christian since then. {I delivered unto Satan} (\pared“ka t“i Satanƒi\). See this very idiom (\paradounai t“i Satanƒi\) in strkjv@1Corinthians:5:5|. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1Thessalonians:2:18; strkjv@1Corinthians:5:11; strkjv@2Corinthians:2:11|), though it is an obscure matter. {That they might be taught not to blaspheme} (\hina paideuth“sin mˆ blasphˆmein\). Purpose clause with \hina\ and first aorist passive subjunctive of \paideu“\. For this use of this common late verb, see strkjv@1Corinthians:11:32; strkjv@2Corinthians:6:9|.

rwp@1Timothy:2:2 @{For kings} (\huper basile“n\). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting. {And all them that are in high place} (\kai pant“n t“n en huperochˆi ont“n\). \Huperochˆ\ is old word (from \huperochos\ and this from \huper\ and \ech“\), but in N.T. only here and strkjv@1Corinthians:2:1|. {That we may lead} (\hina diag“men\). Purpose clause with present active subjunctive of \diag“\, an old and common verb, but in N.T. only here and strkjv@Titus:3:3|. {Tranquil} (\ˆremon\). Late adjective from the old adverb \ˆrema\ (stilly, quietly). Here only in N.T. {Quiet} (\hˆsuchion\). Old adjective, once in LXX (Isaiah:66:2|), in N.T. only here and strkjv@1Peter:3:4|. {Life} (\bion\). Old word for course of life (not \z“ˆ\). Songs:Luke:8:14|. {Gravity} (\semnotˆti\). Old word from \semnos\ (Phillipians:4:8|), in N.T. only here, strkjv@3:4; strkjv@Titus:2:7|.

rwp@1Timothy:2:6 @{A ransom for all} (\antilutron huper pant“n\). "A reminiscence of the Lord's own saying" (Lock) in strkjv@Matthew:20:28| (Mark:10:45|) where we have \lutron anti poll“n\. In the papyri \huper\ is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. \Anti\ has more the idea of exchange and \antilutron huper\ combines both ideas. \Lutron\ is the common word for ransom for a slave or a prisoner. Paul may have coined \antilutron\ with the saying of Christ in mind (only one MS. of strkjv@Psalms:48:9| and Orph. _Litt_. 588). See strkjv@Galatians:1:4| "who gave himself for our sins." {The testimony} (\to marturion\). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like \to adunaton\ in strkjv@Romans:8:3|. {In its own times} (\kairois idiois\). Locative case as in strkjv@6:15; strkjv@Titus:1:3|. See strkjv@Galatians:6:9| for "due season." There is no predicate or participle here, "the testimony in its due seasons" (plural).

rwp@1Timothy:2:9 @{In like manner that women} (\hosaut“s gunaikas\). \Boulomai\ must be repeated from verse 8|, involved in \hosaut“s\ (old adverb, as in strkjv@Romans:8:26|). Parry insists that \proseuchomenas\ (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 11-15| (White). {Adorn themselves} (\kosmein heautas\). Present active infinitive after \boulomai\ understood. Old word from \kosmos\ (arrangement, ornament, order, world). See strkjv@Luke:21:5; strkjv@Titus:2:10|. See strkjv@1Corinthians:11:5ff.| for Paul's discussion of women's dress in public worship. {In modest apparel} (\en katastolˆi kosmi“i\). \Katastolˆ\ is a late word (a letting down, \katastell“\, of demeanour or dress, arrangement of dress). Only here in N.T. \Kosmios\ is old adjective from \kosmos\ and means well-arranged, becoming. W. H. have adverb in margin (\kosmi“s\). {With shamefastness} (\meta aidous\). Old word for shame, reverence, in N.T. only here and strkjv@Hebrews:12:28|. {Sobriety} (\s“phrosunˆs\). Old word, in N.T. only here, verse 15|, and strkjv@Acts:26:15| (Paul also). {Not with braided hair} (\mˆ en plegmasin\). Old word from \plek“\, to plait, to braid, for nets, baskets, here only in N.T. Cf. strkjv@1Peter:3:1| (\emplokˆs\). {And gold} (\en chrusi“i\). Locative case with \en\ repeated. Some MSS. read \chrus“i\. Both used for gold ornaments. {Or pearls} (\ˆ margaritais\). See strkjv@Matthew:7:6| for this word. {Or costly raiment} (\ˆ himatism“i polutelei\). \Himatismos\ a common _Koin‚_ word from \himatiz“\, to clothe. \Polutelˆs\, old word from \polus\ and \telos\ (great price). See strkjv@Mark:14:3|.

rwp@1Timothy:2:15 @{Through the child-bearing} (\dia tˆs teknogonias\). Late and rare word (in Aristotle). Here alone in N.T. From \teknogonos\ and this from \teknon\ and root \gen“\. This translation makes it refer to the birth of the Saviour as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own. "She will be saved" (\s“thˆsetai\) in this function, not by means of it. {If they continue} (\ean mein“sin\). Condition of third class, \ean\ with first aorist active subjunctive of \men“\, to continue. Note change to plural from the singular (\s“thˆsetai\).

rwp@1Timothy:3:3 @{No brawler} (\mˆ paroinon\). Later word for the earlier \paroinios\, one who sits long at (beside, \para\) his wine. In N.T. only here and strkjv@Titus:1:3|. {No striker} (\mˆ plˆktˆn\). Late word from \plˆss“\, to strike. In N.T. only here and strkjv@Titus:1:3|. {Gentle} (\epieikˆ\). See on ¯Phillipians:4:5| for this interesting word. {Not contentious} (\amachon\). Old word (from \a\ privative and \machˆ\), not a fighter. In N.T. only here and strkjv@Titus:3:2|. {No lover of money} (\aphilarguron\). Late word (\a\ privative and compound \phil-arguros\) in inscriptions and papyri (Nageli; also Deissmann, _Light_, etc., pp. 85f.). In N.T. only here and strkjv@Hebrews:13:5|.

rwp@1Timothy:3:5 @{If a man knoweth not} (\ei tis ouk oiden\). Condition of first class, assumed as true. {How to rule} (\prostˆnai\). Second aorist active infinitive of same verb \proistˆmi\ and with \oiden\ means "know how to rule," not "know that he rules." {How} (\p“s\). Rhetorical question expecting negative answer. {Shall he take care of} (\epimelˆsetai\). Future middle of \epimeleomai\, old compound (\epi\, direction of care towards) verb, in LXX, in N.T. only here and strkjv@Luke:10:34f|. {The church of God} (\ekklˆsias theou\). Anarthrous as in verse 15|, elsewhere with article (1Corinthians:10:32; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|). The local church described as belonging to God. No one in N.T. but Paul (Acts:20:28|) so describes the church. This verse is a parenthesis in the characteristics of the bishop.

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:3:14 @{Shortly} (\en tachei\). Old idiom (locative case of \tachos\, quickness, speed). See strkjv@Romans:16:20|. A pseudonymous writer would hardly have put in this phrase. Paul's hopes were not to be realized, but he did not know that.

rwp@1Timothy:3:16 @{Without controversy} (\homologoumen“s\). Old adverb from the participle \homologoumenos\ from \homologe“\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to tˆs eusebeias mustˆrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustˆrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephaner“thˆ\). First aorist passive indicative of \phanero“\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikai“thˆ en pneumati\). First aorist passive indicative of \dikaio“\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\“phthˆ aggelois\). First aorist passive indicative of \hora“\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\“phthˆ\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekˆruchthˆ en ethnesin\). First aorist passive indicative of \kˆruss“\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuthˆ en kosm“i\). First aorist indicative passive again of \pisteu“\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelˆmphthˆ en doxˆi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban“\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.

rwp@1Timothy:4:6 @{If thou put the brethren in mind of these things} (\tauta hupotithemenos tois adelphois\). Present middle participle of \hupotithˆmi\, to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren." {Thou shalt be a good minister of Christ Jesus} (\kalos esˆi diakonos Christou Iˆsou\). This beautiful phrase covers one's whole service for Christ (3:1-7|). {Nourished in} (\entrephomenos\). Present passive participle of \entreph“\, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.T. {The words of the faith} (\tois logois tˆs piste“s\). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. {Which thou hast followed} (\hˆi parˆkolouthˆkas\). Perfect active indicative of \parakolouthe“\, old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke:1:3; strkjv@1Timothy:4:6; strkjv@2Timothy:3:10|). With associative instrumental case \hˆi\ (which).

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@1Timothy:4:14 @{Neglect not} (\mˆ amelei\). Present active imperative in prohibition of \amele“\, old verb, rare in N.T. (Matthew:22:5; strkjv@1Timothy:4:14; strkjv@Hebrews:2:3; strkjv@8:9|). From \amelˆs\ (\a\ privative and \melei\, not to care). Use with genitive. {The gift that is in thee} (\tou en soi charismatos\). Late word of result from \charizomai\, in papyri (Preisigke), a regular Pauline word in N.T. (1Corinthians:1:7; strkjv@2Corinthians:1:11; strkjv@Romans:1:11|; etc.). Here it is God's gift to Timothy as in strkjv@2Timothy:1:6|. {By prophecy} (\dia prophˆteias\). Accompanied by prophecy (1:18|), not bestowed by prophecy. {With the laying on of the hands of the presbytery} (\meta epithese“s t“n cheir“n tou presbuteriou\). In strkjv@Acts:13:2f.|, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again \meta\ does not express instrument or means, but merely accompaniment. In strkjv@2Timothy:1:6| Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1:3|). \Epithesis\ (\from epitithˆmi\, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, strkjv@2Timothy:1:16; strkjv@Acts:8:18; strkjv@Hebrews:6:2|, but the verb \epitithˆmi\ with \tas cheiras\ more frequently (Acts:6:6| of the deacons; strkjv@8:19; strkjv@13:3; strkjv@1Timothy:5:22|, etc.). \Presbuterion\ is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke:22:66; strkjv@Acts:22:5|), then (here only in N.T.) of Christian elders (common in Ignatius), though \presbuteros\ (elder) for preachers (bishops) is common (Acts:11:30; strkjv@15:2; strkjv@20:17|, etc.).

rwp@1Timothy:4:16 @{Take heed to thyself} (\epeche seaut“i\). Present active imperative of old verb \epech“\, to hold upon (Phillipians:2:1,16|), but here \ton noun\ (the mind) must be supplied as in strkjv@Acts:3:5| and as is common with \prosech“\. With dative case \seaut“i\. "Keep on paying attention to thyself." Some young preachers are careless about their health and habits. Some are too finical. {And to the teaching} (\kai tˆi didaskaliƒi\). This is important also. {Continue in these things} (\epimene autois\). Present active imperative of \epimen“\, old and common verb to stay by the side of a person or thing. See strkjv@Romans:6:1; strkjv@Colossians:1:23|. "Stay by them," "stick to them," "see them through." "Stick to the business of framing your own life and your teaching on right lines" (Parry). {Thou shalt save} (\s“seis\). Future active of \s“z“\, effective future, finally save. Cf. strkjv@1Corinthians:9:27; strkjv@John:10:9|.

rwp@1Timothy:5:21 @{The elect angels} (\t“n eklekt“n aggel“n\). For this triad of God, Christ, angels, see strkjv@Luke:9:26|. "Elect" in the sense of the "holy" angels who kept their own principality (Jude:1:6|) and who did not sin (2Peter:2:4|). Paul shows his interest in angels in strkjv@1Corinthians:4:9; strkjv@11:10|. {Observe} (\phulaxˆis\). First aorist active subjunctive of \phulass“\, to guard, to keep (Romans:2:26|). Subfinal use of \hina\. {Without prejudice} (\ch“ris prokrimatos\). Late and rare word (from \prokin“\, to judge beforehand), three times in the papyri, here only in N.T. "Without prejudgment." {By partiality} (\kata prosklisin\). Late word from \prosklin“\, to incline towards one (Acts:5:36|), only here in N.T.

rwp@1Timothy:5:23 @{Be no longer a drinker of water} (\mˆketi hudropotei\). Present active imperative (prohibition) of \hudropote“\, old verb (from \hudropotˆs\, water drinker, \hud“r, pin“\), here only in N.T. Not complete asceticism, but only the need of some wine urged in Timothy's peculiar physical condition (a sort of medical prescription for this case). {But use a little wine} (\alla ain“i olig“i chr“\). Present middle imperative of \chraomai\ with instrumental case. The emphasis is on \olig“i\ (a little). {For thy stomach's sake} (\dia ton stomachon\). Old word from \stoma\ (mouth). In Homer throat, opening of the stomach (Aristotle), stomach in Plutarch. Here only in N.T. Our word "stomach." {Thine often infirmities} (\tas puknas sou astheneias\). \Puknos\ is old word, dense, frequent. In N.T. only here, strkjv@Luke:5:33; strkjv@Acts:24:26|. \Astheneias\ = weaknesses, lack of strength (Romans:8:26|). Timothy was clearly a semi-invalid.

rwp@1Timothy:6:1 @{Under the yoke} (\hupo zugon\). As slaves (\douloi\, bondsmen). Perhaps under heathen masters (1Peter:2:18|). For the slave problem, see also strkjv@Philemon:1; strkjv@Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|. See strkjv@Matthew:11:29| for Christ's "yoke" (\zugon\, from \zeugnumi\, to join). {Their own masters} (\tous idious despotas\). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave (\doulos\), while \kurios\ has a wider outlook. Old word only here, strkjv@Titus:2:9; strkjv@2Timothy:2:21; strkjv@1Peter:2:18| for human masters. Applied to God in strkjv@Luke:2:29; strkjv@Acts:4:24,29| and to Christ in strkjv@2Peter:2:1|. {The name of God} (\to onoma tou theou\). See strkjv@Romans:2:24|. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with \hina mˆ\ and present passive subjunctive (\blasphˆmˆtai\).

rwp@1Timothy:6:2 @{Let not despise them} (\mˆ kataphroneit“san\). Negative imperative active third plural of \kataphrone“\, to think down on. See strkjv@4:12|. He must not presume on the equality of Christian brotherhood not allowed by the state's laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master's position, see strkjv@1Corinthians:7:22; strkjv@Philemon:1:16|. {But rather} (\alla mallon\). Render the Christian Master better service. {They that partake of the benefit} (\hoi tˆs energesias antilambanomenoi\). For \euergesias\ (genitive case after participle) see strkjv@Acts:4:9|, only other N.T. example of this old word. Present middle participle of \antilamban“\, old verb, to take in turn, to lay fast hold of, in N.T. only here, strkjv@Luke:1:54; strkjv@Acts:20:35|.

rwp@1Timothy:6:3 @{Teacheth a different doctrine} (\heterodidaskalei\). See strkjv@1:3| for this verb, present active indicative here in condition of first class. {Consenteth not} (\mˆ proserchetai\). Also condition of first class with \mˆ\ instead of \ou\. \Proserchomai\ (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews:4:16; strkjv@7:25|, etc.), but in the metaphorical sense of coming to one's ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). {Sound words} (\hugiainousin logois\). See strkjv@1:10| for \hugiain“\. {The words of our Lord Jesus Christ} (\tois tou kuriou hˆm“n Iˆsou Christou\). Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock's opinion like strkjv@5:18; strkjv@Acts:20:35|, at least in the Spirit of Jesus as strkjv@Acts:16:7; strkjv@1Corinthians:11:23|) or objective genitive about Jesus like strkjv@2Timothy:1:8; strkjv@1Corinthians:1:18|. {According to godliness} (\kata eusebeian\). Promoting (designed for) godliness as in strkjv@Titus:1:1|.

rwp@1Timothy:6:6 @{With contentment} (\meta autarkeias\). Old word from \autarkˆs\ (\autos, arke“\) as in strkjv@Phillipians:4:11|. In N.T. only here and strkjv@2Corinthians:9:8|. This attitude of mind is Paul's conception of "great gain."

rwp@1Timothy:6:8 @{Food} (\diatrophas\). Plural, supports or nourishments (from \diatreph“\, to support). Old word, here only in N.T. {Covering} (\skepasmata\). Plural, "coverings." Late word from \skepaz“\, to cover. Here only in N.T. {We shall be content} (\arkesthˆsometha\). First future passive of \arke“\, to be content. Old word. See strkjv@2Corinthians:12:9|. This is the \autarkeia\ of verse 6|. {There with} (\toutois\). Associative instrumental case, "with these."

rwp@1Timothy:6:10 @{The love of money} (\hˆ philarguria\). Vulgate, _avaritia_. Common word (from \philarguros\, strkjv@2Timothy:3:12|, and that from \philos, arguros\), only here in N.T. Refers to verse 9| (\boulomenoi ploutein\). {A root of all kinds of evil} (\riza pant“n t“n kak“n\). A root (\riza\). Old word, common in literal (Matthew:3:10|) and metaphorical sense (Romans:11:11-18|). Field (_Ot. Norv_.) argues for "the root" as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (\tˆn philargurian einai mˆtropolin pant“n t“n kak“n\), where "metropolis" takes the place of "root." Surely men today need no proof of the fact that men and women will commit any sin or crime for money. {Reaching after} (\oregomenoi\). Present middle participle of \oreg“\ (see strkjv@3:1|) with genitive \hˆs\ (which). {Have been led astray} (\apeplanˆthˆsan\). First aorist passive indicative of \apoplana“\, old compound verb, in N.T. only here and strkjv@Mark:13:22|. {Have pierced themselves through} (\heautous periepeiran\). First aorist active (with reflexive pronoun) of late compound \peripeir“\, only here in N.T. Perfective use of \peri\ (around, completely to pierce). {With many sorrows} (\odunais pollais\). Instrumental case of \odunˆ\ (consuming, eating grief). In N.T. only here and strkjv@Romans:9:2|.

rwp@1Timothy:6:17 @{In this present world} (\en t“i nun ai“ni\). "In the now age," in contrast with the future. {That they be not high-minded} (\mˆ hupsˆlophronein\). Present active infinitive with negative in indirect command after \paraggelle\, "not to be high-minded." Only instance of the word save some MSS. of strkjv@Romans:11:20| (for \mˆ hupsˆlaphronei\) and a scholion on Pindar. {Have their hope set} (\ˆlpikenai\). Perfect active infinitive of \elpiz“\. {On the uncertainty of riches} (\epi ploutou adˆlotˆti\). Literary _Koin‚_ word (\adˆlotˆs\), only here in N.T. A "vigorous oxymoron" (White). Cf. strkjv@Romans:6:4|. Riches have wings. {But on God} (\all' epi the“i\). He alone is stable, not wealth. {Richly all things to enjoy} (\panta plousi“s eis apolausin\). "A lavish emphasis to the generosity of God" (Parry). \Apolausis\ is old word from \apolau“\, to enjoy, in N.T. only here and strkjv@Hebrews:11:25|.

rwp@1Timothy:6:19 @{Laying up in store} (\apothˆsaurizontas\). Late literary word (\apo\ and \thˆsauriz“\), only here in N.T. Same paradox as in strkjv@Matthew:6:19f.|, "laying up in store" by giving it away. {Which is life indeed} (\tˆs ont“s z“ˆs\). See strkjv@5:3| for \ont“s\. This life is merely the shadow of the eternal reality to come.

rwp@1Timothy:6:20 @{Guard that which is committed unto thee} (\tˆn parathˆkˆn phulaxon\). "Keep (aorist of urgency) the deposit." \Parathˆkˆn\ (from \paratithˆmi\, to place beside as a deposit, strkjv@2Timothy:2:2|), a banking figure, common in the papyri in this sense for the Attic \parakatathˆkˆ\ (Textus Receptus here, strkjv@2Timothy:1:12,14|). See substantive also in strkjv@2Timothy:1:12,14|. {Turning away from} (\ektrepomenos\). Present middle participle of \ektrep“\, for which see strkjv@1:6; strkjv@5:15|. {Babblings} (\kenoph“nias\). From \kenoph“nos\, uttering emptiness. Late and rare compound, in N.T. only here and strkjv@2Timothy:2:16|. {Oppositions} (\antitheseis\). Old word (\anti, thesis\), antithesis, only here in N.T. {Of the knowledge which is falsely so called} (\tˆs pseud“numou gn“se“s\). "Of the falsely named knowledge." Old word (\pseudˆs, onoma\). Our "pseudonymous." Only here in N.T.

rwp@1Timothy:6:21 @{Have erred} (\ˆstochˆsan\). First aorist active indicative of \astoche“\. See strkjv@1:6| for this word.

rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

rwp@Info_2Corinthians @ Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the _Zahn Kommentar_, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (_Handbuch zum N.T._), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (_Int. Crit._), Stanley, J. Weiss (_Meyer Kommentar_); on the English Dods (_Exp. Bible_), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (_Reader's Comm._). strkjv@2Corinthians:1:1 @{And Timothy} (\kai Timotheos\). Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts:19:22|). He is in no sense co-author any more than Sosthenes was in strkjv@1Corinthians:1:1|. {In all Achaia} (\en holˆi tˆi Achaiƒi\). The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts:18:12|). He does not mention other churches in Achaia outside of the one in Corinth, but only "saints" (\hagiois\). Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts:17:34|), and there was a church in Cenchreae, the eastern port of Corinth (Romans:16:1|). Paul in strkjv@2Corinthians:9:2| speaks of Achaia and Macedonia together. His language here would seem to cover the whole (\holˆi\, all) of Achaia in his scope and not merely the environment around Corinth.

rwp@2Corinthians:1:3 @{Blessed} (\eulogˆtos\). From old verb \euloge“\, to speak well of, but late verbal in LXX and Philo. Used of men in strkjv@Genesis:24:31|, but only of God in N.T. as in strkjv@Luke:1:68| and chiefly in Paul (2Corinthians:11:31; strkjv@Romans:1:25|). Paul has no thanksgiving or prayer as in strkjv@1Corinthians:1:4-9|, but he finds his basis for gratitude in God, not in them. {The God and Father} (\ho theos kai patˆr\). Songs:rightly, only one article with both substantives as in strkjv@2Peter:1:1|. Paul gives the deity of Jesus Christ as our Lord (\Kuriou\), but he does not hesitate to use the language here as it occurs. See strkjv@1Peter:1:3; strkjv@Ephesians:1:3| where the language is identical with that here. {The father of mercies} (\ho patˆr t“n oiktirm“n\) and God of all comfort (\kai theos pasˆs paraklˆse“s\). Paul adds an item to each word. He is the compassionate Father characterized by mercies (\oiktirm“n\, old word from \oikteir“\, to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (\paraklˆse“s\, old word from \parakale“\, to call to one's side, common with Paul). Paul has already used it of God who gave eternal comfort (2Thessalonians:2:16|). The English word comfort is from the Latin _confortis_ (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John:14:16; strkjv@16:7|). Paul makes rich use of the verb \parakale“\ and the substantive \paraklˆsis\ in this passage (3-7|). He urges all sorrowing and troubled hearts to find strength in God.

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

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

rwp@2Corinthians:1:16 @{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:1:18 @{Is not yea and nay} (\ouk estin nai kai ou\). He is not a Yes and No man, saying Yes and meaning or acting No. Paul calls God to witness on this point.

rwp@2Corinthians:1:20 @{In him is the yea} (\en aut“i to Nai\). Supply \gegonen\ from the preceding sentence, "In him was the Yea come true." This applies to all God's promises. {The Amen} (\to Amˆn\). In public worship (1Corinthians:14:16|).

rwp@2Corinthians:1:22 @{Sealed us} (\sphragisamenos hˆmas\). From \sphragiz“\ old verb, common in LXX and papyri for setting a seal to prevent opening (Daniel:6:17|), in place of signature (1Kings:21:18|). Papyri examples show a wide legal use to give validity to documents, to guarantee genuineness of articles as sealing sacks and chests, etc. (Deissmann, _Bible Studies_, p. 238; Moulton and Milligan's _Vocabulary_). {The earnest of the Spirit} (\ton arrab“na tou pneumatos\). A word of Semitic origin (possibly Phoenician) and spelled both \arab“n\ and \arrab“n\. It is common in the papyri as earnest money in a purchase for a cow or for a wife (a dowry). In N.T. only here; strkjv@5:5; strkjv@Ephesians:1:14|. It is part payment on the total obligation and we use the very expression today, "earnest money." It is God, says Paul, who has done all this for us and God is Paul's pledge that he is sincere. He will come to Corinth in due time. This earnest of the Spirit in our hearts is the witness of the Spirit that we are God's.

rwp@2Corinthians:2:1 @{That I would not come again to you with sorrow} (\to mˆ palin en lupˆi pros humas elthein\). Articular second aorist active infinitive with negative \mˆ\ in apposition with \touto\ (this) preceding. What does Paul mean by "again" (\palin\)? Had he paid another visit besides that described in strkjv@Acts:18| which was in sorrow (\en lupˆi\)? Or does he mean that having had one joyful visit (that in strkjv@Acts:18|) he does not wish the second one to be in sorrow? Either interpretation is possible as the Greek stands and scholars disagree. Songs:in strkjv@12:14| "The third time I am ready to come" may refer to the proposed second visit (1:15f.|) and the present plan (a third). And so as to strkjv@13:1|. There is absolutely no way to tell clearly whether Paul had already made a second visit. If he had done so, it is a bit odd that he did not plainly say so in strkjv@1:15f.| when he is apologizing for not having made the proposed visit ("a second benefit").

rwp@2Corinthians:2:2 @{Who then?} (\kai tis?\). For this use of \kai\ see on ¯Mark:10:26; strkjv@John:9:36|. The \kai\ accepts the condition (first class \ei--lup“\) and shows the paradox that follows. \Lupe“\ is old word from \lupˆ\ (sorrow) in causative sense, to make sorry. {Maketh glad} (\euphrain“n\). Present active participle of old word from \eu\, well, and \phrˆn\, mind, to make joyful, causative idea like \lupe“\.

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

rwp@2Corinthians:2:5 @{If any} (\ei tis\). Scholars disagree whether Paul refers to strkjv@1Corinthians:5:1|, where he also employs \tis, toioutos\, and \Satanƒs\ as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name. {But in part} (\alla apo merous\). "But to some extent to you all." The whole Corinthian Church has been injured in part by this man's wrongdoing. There is a parenthesis ({that I press not too heavily}, \hina mˆ epibar“\) that interrupts the flow of ideas. \Epibare“\, to put a burden on (\epi, baros\), is a late word, only in Paul in N.T. (here and strkjv@1Thessalonians:2:9; strkjv@2Thessalonians:3:8|). He does not wish to give pain by too severe language.

rwp@2Corinthians:2:12 @{To Troas} (\eis tˆn Tr“iada\). Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Acts:20:1f.|), though he does mention two other visits there (Acts:16:8; strkjv@20:6|). {When a door was opened unto me} (\thuras moi ane“igmenˆs\). Genitive absolute with second perfect passive participle of \anoignumi\. Paul used this very metaphor in strkjv@1Corinthians:16:9|. He will use it again in strkjv@Colossians:4:3|. Here was an open door that he could not enter.

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

rwp@2Corinthians:3:1 @{To commend ourselves?} (\heautous sunistanein?\). Late (_Koin‚_) form of \sunistˆmi\, to place one with another, to introduce, to commend. Paul is sensitive over praising himself, though his enemies compelled him to do it. {Epistles of commendation} (\sustatik“n epistol“n\). Late verbal adjective from \sunistˆmi\ and often in the papyri and in just this sense. In the genitive case here after \chrˆizomen\. Such letters were common as seen in the papyri (Deissmann, _Light from the Ancient East_, p. 226). N.T. examples of commending individuals by letters occur in strkjv@Acts:15:25f.; strkjv@18:27| (Apollos), strkjv@1Corinthians:16:10f.| (Timothy); strkjv@Romans:16:1| (Phoebe with the verb \sunistˆmi\); strkjv@Colossians:4:10| (Mark); strkjv@2Corinthians:8:22f.| (Titus and his companion).

rwp@2Corinthians:3:10 @{In this respect} (\en tout“i t“i merei\). The glory on the face of Moses was temporary, though real, and passed away (verse 7|), a type of the dimming of the glory of the old dispensation by the brightness of the new. The moon makes a dim light after the sun rises, "is not glorified" (\ou dedoxastai\, perfect passive indicative of \doxaz“\). {By reason of the glory that surpasseth} (\heineken tˆs huperballousˆs doxˆs\). The surpassing (\huper-ball“\, throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in strkjv@Matthew:5-7|.

rwp@2Corinthians:3:11 @{Passeth away} (\katargoumenon\). In process of disappearing before the gospel of Christ. {Remaineth} (\menon\). The new ministry is permanent. This claim may be recommended to those who clamour for a new religion. Christianity is still alive and is not dying. Note also \en doxˆi\, in glory, in contrast with \dia doxˆs\, with glory. {Boldness} (\parrˆsiƒi\). Instrumental case after \chr“metha\. Old word, \panrˆsis=parrˆsis\, telling it all, absolute unreservedness. Surely Paul has kept nothing back here, no mental reservations, in this triumphant claim of superiority.

rwp@2Corinthians:3:14 @{But their minds were hardened} (\alla ep“r“thˆ ta noˆmata aut“n\). Their thoughts (\noˆmata\) literally. \P“ro“\ (first aorist passive indicative here) is late verb from \p“ros\, hard skin, to cover with thick skin (callus), to petrify. See on ¯Mark:6:52; strkjv@8:17|. {Of the old covenant} (\tˆs palaias diathˆkˆs\). The Old Testament. \Palaios\ (ancient) in contrast to \kainos\ (fresh, verse 6|). See strkjv@Matthew:13:52|. {The same veil} (\to auto kalumma\). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism. {Unlifted} (\mˆ anakaluptomenon\). Present passive participle of \anakalupt“\, old verb, to draw back the veil, to unveil. {Is done away} (\katargeitai\). Same verb as in verses 7,11|.

rwp@2Corinthians:4:4 @{The god of this world} (\ho theos tou ai“nos toutou\). "Age," more exactly, as in strkjv@1Corinthians:1:20|. Satan is "the god of this age," a phrase nowhere else in the N.T., but Jesus uses the same idea in strkjv@John:12:31; strkjv@14:30| and Paul in strkjv@Ephesians:2:2; strkjv@6:12| and John in strkjv@1John:5:19|. Satan claimed the rule over the world in the temptations with Jesus. {Blinded} (\etuphl“sen\). First aorist active of \tuphlo“\, old verb to blind (\tuphlos\, blind). They refused to believe (\apist“n\) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers. {The light} (\ton ph“tismon\). The illumination, the enlightening. Late word from \photiz“\, to give light, in Plutarch and LXX. In N.T. only in strkjv@2Corinthians:4:4,6|. Accusative case of general reference here with the articular infinitive (\eis to mˆ augasai\ that should not dawn). That is, if \augasai\ is intransitive as is likely, though it is transitive in the old poets (from \augˆ\, radiance. Cf. German _Auge_=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."

rwp@2Corinthians:4:5 @{For we preach not ourselves} (\ou gar heautous kˆrussomen\). Surely as poor and disgusting a topic as a preacher can find. {But Christ Jesus as Lord} (\alla Christon Iˆsoun Kurion\). \Kurion\ is predicate accusative in apposition. {As your servants for Jesus' sake} (\doulous hum“n dia Iˆsoun\). Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher's sacrifice, "for Jesus' sake."

rwp@2Corinthians:4:7 @{This treasure} (\ton thˆsauron touton\). On \thˆsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeuˆ\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\hˆ huperbolˆ\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--ˆi\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\mˆ ex hˆm“n\).

rwp@2Corinthians:4:11 @{Are alway delivered unto death} (\eis thanaton paradidometha\). This explains verse 10|.

rwp@2Corinthians:4:13 @{According to that which is written} (\kata to gegrammenon\). This formula in legal documents in the papyri (_Bible Studies_, p. 250). Paul makes adaptation of the words in strkjv@Psalms:95:1|. {We also believe} (\kai hˆmeis pisteuomen\). Like the Psalmist. And therefore can speak with effect. Otherwise useless. {Shall present us with you} (\kai parastˆsei sun hˆmin\). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from strkjv@1Corinthians:7:29; strkjv@10:11; strkjv@15:51|.

rwp@2Corinthians:4:16 @{Wherefore we faint not} (\dio ouk egkakoumen\). Repeats from verse 1|. {Our outward man} (\ho ex“ hˆm“n anthr“pos\), {our inward man} (\ho es“ hˆm“n\). In strkjv@Romans:7:22; strkjv@Colossians:3:9; strkjv@Ephesians:4:22f.|, we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). "Here the decay (\diaphtheiretai\) of the bodily organism is set over against the growth in grace (\anakainoutai\, is refreshed) of the man himself" (Bernard). Plato (_Republ_. ix, p. 589) has \ho entos anthr“pos\. Cf. "the hidden man of the heart" (1Peter:3:4|). {Day by day} (\hˆmerƒi kai hˆmerƒi\). This precise idiom is not in LXX nor rest of N.T. It may be colloquial use of locative in repetition.

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

rwp@2Corinthians:5:11 @{The fear of the Lord} (\ton phobon tou Kuriou\). Many today regard this a played-out motive, but not so Paul. He has in mind verse 10| with the picture of the judgment seat of Christ. {We persuade} (\peithomen\). Conative present active, we try to persuade. It is always hard work. {Unto God} (\the“i\). Dative case. God understands whether men do or not. {That we are made manifest} (\pephaner“sthai\). Perfect passive infinitive of \phanero“\ in indirect discourse after \elpiz“\. Stand manifested, state of completion.

rwp@2Corinthians:5:14 @{The love of Christ} (\hˆ agapˆ tou Christou\). Subjective genitive, Christ's love for Paul as shown by verse 15|. {Constraineth us} (\sunechei hˆmas\). Old and common verb, to hold together, to press the ears together (Acts:7:57|), to press on every side (Luke:8:45|), to hold fast (Luke:22:63|), to hold oneself to (Acts:18:5|), to be pressed (passive, strkjv@Luke:12:50; strkjv@Phillipians:1:23|). Songs:here Paul's conception of Christ's love for him holds him together to his task whatever men think or say. {Judging this} (\krinantas touto\). Having reached this conclusion, ever since his conversion (Galatians:1:17f.|). {One died for all} (\heis huper pant“n apethanen\). This is the central tenet in Paul's theology and Christology. \Huper\ (over) here is used in the sense of substitution as in strkjv@John:11:50; strkjv@Galatians:3:13|, death in behalf so that the rest will not have to die. This use of \huper\ is common in the papyri (Robertson, _Grammar_, p. 631). In fact, \huper\ in this sense is more usual in Greek than \anti, pro\ or any other preposition. {Therefore all died} (\ara hoi pantes apethanon\). Logical conclusion (\ara\, corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul's gospel, clear-cut, our hope today.

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

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

rwp@2Corinthians:5:19 @{To wit, that} (\h“s hoti\). Latin puts it _quoniam quidem_. It is an unclassical idiom, but occurs in the papyri and inscriptions (Moulton, _Prol_., p. 212; Robertson, _Grammar_, p. 1033). It is in strkjv@Esther:4:14|. See also strkjv@2Corinthians:11:21; strkjv@2Thessalonians:2:2|. It probably means "how that." {Not reckoning} (\mˆ logizomenos\). What Jesus did (his death for us) stands to our credit (Romans:8:32|) if we make our peace with God. This is our task, "the word of reconciliation," that we may receive "the righteousness of God" and be adopted into the family of God.

rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusˆi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\h“s tou theou parakalountos di' hˆm“n\). Genitive absolute with \h“s\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagˆte t“i the“i\). Second aorist passive imperative of \katallass“\ and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.

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

rwp@2Corinthians:6:1 @{Working together with him} (\sunergountes\). We are co-workers, partners with God (1Corinthians:3:9|), in this work of grace. {In vain} (\eis kenon\). Into emptiness. The plan of God, the work of Christ on the Cross, the pleas of the ambassador may all be nullified by the recipient of the message.

rwp@2Corinthians:6:5 @{In stripes} (\en plˆgais\). In blows, wounds (Luke:10:30; strkjv@12:48; strkjv@Acts:16:23,33|). Our plague. {In tumults} (\en akatastasiais\). See on strkjv@1Corinthians:14:33|). Instabilities, often from politics. {In watchings} (\en agrupniais\). In sleeplessnesses, instances of insomnia. Old word, in N.T. only here and strkjv@11:27|. Paul knew all about this.

rwp@2Corinthians:6:6 @{In love unfeigned} (\en agapˆi anupokrit“i\). Late and rare word (\a\ privative and \hupokritos\, from \hupokrinomai\) This is the only love that is worth while (Romans:12:9|).

rwp@2Corinthians:6:13 @{Now for a recompense in like kind} (\tˆn de autˆn antimisthian\). No example of this expressive word outside of this passage and strkjv@Romans:1:27| and later Christian writers. Paul may have found it in use in the _Koin‚_ vernacular or he may have coined it from \antimisthos\, remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed. {Be ye also enlarged} (\platunthˆte kai humeis\). As I have been (verse 11|). First aorist passive imperative of \platun“\.

rwp@2Corinthians:6:14 @{Be not unequally yoked with unbelievers} (\mˆ ginesthe heterozugountes apistois\). No other example of this verb has yet been found, though the adjective from which it is apparently formed, \heterozugos\ (yoked with a different yoke) occurs in strkjv@Leviticus:19:19| of the union of beasts of different kinds. In strkjv@Deuteronomy:22:10| we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming (\mˆ ginesthe\ present imperative, not \mˆ genˆsthe\ aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. strkjv@Ephesians:5:7|. Paul gives as the reason (\gar\) for this prohibition five words in questions to distinguish the contrasts. {Fellowship} (\metochˆ\). Sharing with and followed by associative instrumental case of \dikaiosunˆi\ (righteousness) and iniquity (\anomiƒi\). A pertinent challenge today when church members wink at violations of laws of the land and laws of God. {Communion} (\koin“nia\). Partnership to light (\ph“ti\ dative case) with (\pros\), facing darkness.

rwp@2Corinthians:7:1 @{These promises} (\tautas tas epaggelias\). Songs:many and so precious (2Peter:2:4| \epaggelmata\; strkjv@Hebrews:11:39f.|). {Let us cleanse ourselves} (\katharis“men heautous\). Old Greek used \kathair“\ (in N.T. only in strkjv@John:15:2|, to prune). In _Koin‚_ \kathariz“\ occurs in inscriptions for ceremonial cleansing (Deissmann, _Bible Studies_, p. 216f.). Paul includes himself in this volitive aorist subjunctive. {From all defilement} (\apo pantos molusmou\). Ablative alone would have done, but with \apo\ it is plainer as in strkjv@Hebrews:9:14|. \Molusmos\ is a late word from \molun“\, to stain (see on ¯1Corinthians:8:7|), to pollute. In the LXX, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, "of flesh and spirit." Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. {Perfecting holiness} (\epitelountes hagiosunˆn\). Not merely negative goodness (cleansing), but aggressive and progressive (present tense of \epitele“\) holiness, not a sudden attainment of complete holiness, but a continuous process (1Thessalonians:3:13; strkjv@Romans:1:4; strkjv@1:6|).

rwp@2Corinthians:7:2 @{Open your hearts to us} (\ch“rˆsate hˆmas\). Old verb (from \ch“ros\, place), to leave a space, to make a space for, and transitive here as in strkjv@Matthew:19:11|. He wishes no further \stenoch“ria\, tightness of heart, in them (6:12|). "Make room for us in your hearts." He makes this plea to all, even the stubborn minority. {We wronged no man} (\oudena ˆdikˆsamen\). A thing that every preacher ought to be able to say. Cf. strkjv@4:2; strkjv@1Thessalonians:2:3; strkjv@Acts:20:26f|. {We corrupted no man} (\oudena ephtheiramen\). We ruined no one. "It may refer to money, or morals, or doctrine" (Plummer). He is answering the Judaizers. {We took advantage of no man} (\oudena epleonektˆsamen\). That charge was made in Thessalonica (1Thessalonians:4:6|) which see for this late verb and also on ¯2Corinthians:2:11|. He got the best of (note \pleon\ more in the root) no one in any evil way.

rwp@2Corinthians:7:6 @{Cormforteth} (\parakal“n\). See on ¯1:3-7| for this word. {The lowly} (\tous tapeinous\). See on ¯Matthew:11:29|. Literally, low on the ground in old sense (Ezekiel:17:24|). Low in condition as here; strkjv@James:1:9|. In strkjv@2Corinthians:10:1| regarded as abject. In this sense in papyri. "Humility as a sovereign grace is the creation of Christianity" (Gladstone, _Life_, iii, p. 466). {By the coming} (\en tˆi parousiƒi\). Same use of \parousia\ as in strkjv@1Corinthians:16:7| which see. See also strkjv@2Corinthians:7:7; strkjv@10:10|.

rwp@2Corinthians:7:7 @{Wherewith} (\hˆi\). Either locative case with preceding \en\ or instrumental of the relative with \pareklˆthˆ\ (first aorist passive indicative). "The manner in which Paul, so to speak, _fondles_ this word (\parakale“\) is most beautiful" (Vincent). {In you} (\eph' humin\). Over you, upon you. {Your longing} (\tˆn hum“n epipothˆsin\). Late word from \epipothe“\ (\epi\, directive, longing towards, yearning). Only here in N.T. {Mourning} (\odurmon\). Old word from \oduromai\, to lament. Only here in N.T. {Songs:that I rejoiced yet more} (\h“ste me mallon charˆnai\). Result expressed by \h“ste\ and the second aorist passive infinitive of \chair“\ with accusative of general reference.

rwp@2Corinthians:7:8 @{Though} (\ei kai\). If also. Paul treats it as a fact. {With my epistle} (\en tˆi epistolˆi\). The one referred to in strkjv@2:3f|. {I do not regret it} (\ou metamelomai\). This verb really means "repent" (be sorry again) which meaning we have transferred to \metanoe“\, to change one's mind (not to be sorry at all). See strkjv@Matthew:21:30; strkjv@27:3| for the verb \metamelomai\, to be sorry, to regret as here. Paul is now glad that he made them sorry. {Though I did regret} (\ei kai metemelomˆn\). Imperfect indicative in the concessive clause. I was in a regretful mood at first. {For I see} (\blep“ gar\). A parenthetical explanation of his present joy in their sorrow. B D do not have \gar\. The Latin Vulgate has _videns_ (seeing) for \blep“n\. {For a season} (\pros h“ran\). Cf. strkjv@1Thessalonians:2:17|. It was only "for an hour."

rwp@2Corinthians:7:9 @{Now I rejoice} (\nun chair“\). Now that Titus has come and told him the good news from Corinth (2:12f.|). This was the occasion of the noble outburst in strkjv@2:12-6:10|. {Unto repentance} (\eis metanoian\). Note the sharp difference here between "sorrow" (\lupˆ\) which is merely another form of \metamelomai\ (regret, remorse) and "repentance" (\metanoia\) or change of mind and life. It is a linguistic and theological tragedy that we have to go on using "repentance" for \metanoia\. But observe that the "sorrow" has led to "repentance" and was not Itself the repentance. {After a godly sort} (\kata theon\). In God's way. "God's way as opposed to man's way and the devil's way" (Plummer). It was not mere sorrow, but a change in their attitude that counted. {That ye might suffer loss by us in nothing} (\hina en mˆdeni zˆmi“thˆte ex hum“n\). Purpose clause with \hina\ and first aorist passive subjunctive of \zˆmio“\, old verb to suffer damage. See on ¯Matthew:16:26|. This was God's intention and so he overruled their sorrow to good.

rwp@2Corinthians:7:10 @{For godly sorrow} (\hˆ gar kata theon lupˆ\). "For the sorrow according to God" (God's ideal, verse 9|). {Worketh repentance unto salvation a repentance without regret} (\metanoian eis s“tˆrian ametamelˆton ergazetai\). This clause alone should have prevented the confusion between mere "sorrow" (\lupˆ\) as indicated in \metamelomai\, to regret (to be sorry again) and "change of mind and life" as shown by \metanoian\ (\metanoe“\) and wrongly translated "repentance." The sorrow according to God does work this "change of mind and life" unto salvation, a change "not to be regretted" (\ametamelˆton\, an old verbal adjective of \metamelomai\ and \a\ privative, but here alone in N.T.). It agrees with \metanoian\, not \s“tˆrian\. {But the sorrow of the world} (\hˆ de tou kosmou lupˆ\). In contrast, the kind of sorrow that the world has, grief "for failure, not for sin" (Bernard), for the results as seen in Cain, Esau (his tears!), and Judas (remorse, \metemelˆthˆ\). Works out (perfective use of \kat-\) death in the end.

rwp@2Corinthians:7:11 @{This selfsame thing} (\auto touto\). "This very thing," "the being made sorry according to God" (\to kata theon lupˆthˆnai\, articular first aorist passive infinitive with which \auto touto\ agrees and the proleptic subject of the verb \kateirgasato\. {Earnest care} (\spoudˆn\). Diligence, from \speud“\, to hasten. Cf. strkjv@Romans:12:11|. {Yea} (\alla\). Not adversative use of \alla\, but copulative as is common (half dozen examples here). {Clearing of yourselves} (\apologia\). In the old notion of \apologia\ (self-vindication, self-defence) as in strkjv@1Peter:3:15|. {Indignation} (\aganaktˆsin\). Old word, only here in N.T. From \aganakteo\ (Mark:10:14|, etc.). {Avenging} (\ekdikˆsin\). Late word from \ekdike“\, to avenge, to do justice (Luke:18:5; strkjv@21:22|), vindication from wrong as in strkjv@Luke:18:7|, to secure punishment (1Peter:2:14|). {Pure} (\hagnous\). Kin to \hagios\ (\haz“\, to reverence), immaculate.

rwp@2Corinthians:7:13 @{We joyed the more exceedingly} (\perissoter“s mallon echarˆmen\). Double comparative (pleonastic use of \mallon\, more, with \perissoter“s\, more abundantly) as is common in the _Koin‚_ (Mark:7:36; strkjv@Phillipians:1:23|). {For the joy of Titus} (\epi tˆi charƒi Titou\). On the basis of (\epi\) the joy of Titus who was proud of the outcome of his labours in Corinth. {Hath been refreshed} (\anapepautai\). Perfect passive indicative of \anapau“\. Cf. strkjv@1Corinthians:16:18| for this striking verb.

rwp@2Corinthians:7:14 @{If--I have gloried} (\ei--kekauchˆmai\). Condition of first class. On this verb see strkjv@1Corinthians:3:21; strkjv@2Corinthians:5:12|. {I was not put to shame} (\ou katˆischunthˆn\). First aorist passive indicative of \kataischun“\. Paul had assured Titus, who hesitated to go after the failure of Timothy, that the Corinthians were sound at bottom and would come round all right if handled properly. Paul's joy is equal to that of Titus. {In truth} (\en alˆtheiƒi\). In the sharp letter as well as in I Corinthians. He had not hesitated to speak plainly of their sins. {Our glorying before Titus} (\hˆ kauchˆsis epi Titou\). The two things were not inconsistent and were not contradictory as the outcome proved.

rwp@2Corinthians:8:3 @{Beyond their power} (\para dunamin\). "Alongside" with accusative like \huper dunamin\ in strkjv@1:8|. Field (_Ot. Nov_.) quotes Josephus (_Ant_. iii. 6, 1) for \kata dunamin\ and \para dunamin\ as here. Few give \kata dunamin\ (according to actual ability). Paul commends this high pressure collection because of the emergency. {Of their own accord} (\authairetoi\). Old verbal adjective (\autos, hairetos\ from \haireomai\, to choose), of their own initiative, voluntary. Only here and verse 17| in N.T. Papyri often have \hekousi“s kai authairet“s\ (willingly and voluntarily).

rwp@2Corinthians:8:4 @{Beseeching us with much intreaty in regard of this grace} (\meta pollˆs paraklˆse“s deomenoi hˆm“n tˆn charin\). Literally, "with much intreaty begging of us the favour and the partnership in the ministry to the saints." The accusative (\charin\) after \deomai\ is unusual. By \charis\ Paul means the privilege of giving (cf. strkjv@Acts:24:27|). Apparently Paul had been reluctant to press the Macedonians because of their manifest poverty. They demanded the right to have a share in it.

rwp@2Corinthians:8:7 @{In this grace also} (\kai en tautˆi tˆi chariti\). This gifted church (1Corinthians:12-14|) had fallen behind in the grace of giving. Kindly irony in this allusion.

rwp@2Corinthians:8:18 @{We have sent with him} (\sunepempsamen met' autou\). Epistolary aorist. {The brother} (\ton adelphon\). This may be, probably is, Luke who may also be the brother of Titus (see also strkjv@12:18|) according to a common Greek idiom where the article is used as "his." But this idiom is not necessary. As a matter of fact, we do not know who this brother is. {Is spread through all the churches} (\dia pas“n t“n ekklˆsi“n\). No verb in the Greek (ellipsis).

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

rwp@2Corinthians:8:20 @{Avoiding this} (\stellomenoi touto\). Present middle participle of \stell“\, old verb, to set, to arrange. Songs:"arranging for ourselves this." {That any man should blame us} (\mˆ tis hˆmas m“mˆsˆtai\). Literally, "lest any one blame us" (negative purpose with \mˆ\ and first aorist middle subjunctive of \m“meomai\. See on ¯6:3|, only other N.T. example). {Bounty} (\hadrotˆti\). Old word from \hadros\, thick, stout, ripe, rich, great as in strkjv@1Kings:1:9; strkjv@2Kings:10:6|. Only here in N.T.

rwp@2Corinthians:8:21 @{We take thought} (\pronoumen\). Old verb, to plan beforehand (\pro-\) as in strkjv@Romans:12:17; strkjv@1Timothy:5:8|. {But also in the sight of men} (\alla kai en“pion anthr“p“n\). It is not enough for one's financial accounts to be honourable (\kala\) as God sees them, but they should be so kept that men can understand them also. A timely warning. Paul took the utmost pains that no suspicion could be attached to him in this collection.

rwp@2Corinthians:9:2 @{I glory} (\kauch“mai\). Present middle indicative. I still am glorying, in spite of the poor performance of the Corinthians. {Hath been prepared} (\pareskeuastai\). Perfect passive indicative of \paraskeuaz“\, to make ready, "stands prepared." {Stirred up} (\ˆrethise\). First aorist active indicative of \erethiz“\ (from \ereth“\, to excite), to excite in a good sense here, in a bad sense in strkjv@Colossians:3:21|, the only N.T. examples. {Very many of them} (\tous pleionas\). The more, the majority.

rwp@2Corinthians:9:3 @{I sent} (\epempsa\). Not literary plural with this epistolary aorist as in 18,22|. {That ye may be prepared} (\hina pareskeuasmenoi ˆte\). Perfect passive subjunctive in the final clause, "that ye may really be prepared," "as I said" (\kath“s elegon\) and not just say that ye are prepared. Paul's very syntax tells against them.

rwp@2Corinthians:9:4 @{If there come with me any of Macedonia and find you unprepared} (\ean elth“sin sun emoi Makedones kai heur“sin humas aparaskeuastous\). Condition of third class (undetermined, but stated as a lively possibility) with \ean\ and the second aorist active subjunctive (\elth“sin, heur“sin\), a bold and daring challenge. \Aparaskeuastos\ is a late and rare verbal adjective from \paraskeuaz“\ with \a\ privative, only here in the N.T. {Lest by any means we should be put to shame} (\mˆ p“s kataischunth“men hˆmeis\). Negative purpose with first aorist passive subjunctive of \kataischun“\ (see on ¯7:14|) in the literary plural. {That we say not, ye} (\hina mˆ leg“men humeis\). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. {Confidence} (\hupostasei\). This word, common from Aristotle on, comes from \huphistˆmi\, to place under. It always has the notion of substratum or foundation as here; strkjv@11:17; strkjv@Hebrews:1:3|. The papyri give numerous examples (Moulton and Milligan's _Vocabulary_) of the word for "property" in various aspects. Songs:in strkjv@Hebrews:11:1| "faith is the title-deed of things hoped for." In the LXX it represents fifteen different Hebrew words.

rwp@2Corinthians:9:8 @{Is able} (\dunatei\). Late verb, not found except here; strkjv@13:3; strkjv@Romans:14:4|. Songs:far a Pauline word made from \dunatos\, able. {All sufficiency} (\pƒsan autarkeian\). Old word from \autarkˆs\ (Phillipians:4:11|), common word, in N.T. only here and strkjv@1Timothy:6:6|). The use of this word shows Paul's acquaintance with Stoicism. Paul takes this word of Greek philosophy and applies it to the Christian view of life as independent of circumstances. But he does not accept the view of the Cynics in the avoidance of society. Note threefold use of "all" here (\en panti, pantote, pƒsan\, in everything, always, all sufficiency).

rwp@2Corinthians:9:10 @{Supplieth} (\epichorˆg“n\). Late _Koin‚_ compound verb from \epi\ and \chorˆge“\, just below (1Peter:4:11|). \Chorˆgos\ is old word for leader of a chorus (\choros, hˆgeomai\) or chorus-leader. The verb means to furnish a chorus at one's own expense, then to supply in general. N.T. examples of \epichorˆge“\ are strkjv@2Corinthians:9:10; strkjv@Galatians:3:15; strkjv@Colossians:2:19; strkjv@2Peter:1:5|. {Shall multiply} (\plˆthunei\). Future active indicative of \plˆthun“\, old verb from \plˆthus\, fulness. Cf. strkjv@Acts:6:1|. {Fruits} (\genˆmata\). Correct reading (from \ginomai\, to become) and not \gennˆmata\ (from \genna“\, to beget). This spelling is supported by LXX where Thackeray shows that \genˆmata\ in LXX refers to vegetables and \gennˆmata\ to animals. The papyri support this distinction (Moulton and Milligan's _Vocabulary_).

rwp@2Corinthians:9:12 @{Service} (\leitourgias\). Old word from \le“s\ (people, \laos\), \leitos\ like \dˆmosios\, public, and \ergon\, work. Songs:public service either in worship to God (Luke:1:23|) or benefaction to others (2Corinthians:9:12; strkjv@Phillipians:2:30|). Our word liturgy is this word. {Filleth up} (\estin prosanaplˆrousa\). Present active periphrastic indicative of double compound verb \prosanaplˆro“\, _Koin‚_ word, here and strkjv@11:9| only in N.T., to fill up by adding to. The Corinthians simply added to the total from others. {Unto God} (\t“i the“i\). Dative case and with a certain suddenness as at close of verse 11|, really a parenthesis between in the somewhat tangled sentence.

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

rwp@2Corinthians:9:15 @{Thanks be to God} (\charis t“i the“i\). Third time (verses 11,12,15|). {For his unspeakable gift} (\epi tˆi anekdiˆgˆt“i autou d“reƒi\). One of Paul's gems flashed out after the somewhat tangled sentence (verses 10-14|) like a gleam of light that clears the air. Words fail Paul to describe the gift of Christ to and for us. He may have coined this word as it is not found elsewhere except in ecclesiastical writers save as a variant (B L) for \adiˆgˆton\ in Aristeas 99 (\thaumasmon anekdiˆgˆton\, "wonder beyond description," Moulton and Milligan's _Vocabulary_). See similar word in strkjv@Romans:11:33| (\anexichniasta\, unsearchable) and strkjv@Ephesians:3:8|.

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

rwp@2Corinthians:10:4 @{The weapons of our warfare} (\ta hopla tˆs strateias\). \Strateia\ (old word, in N.T. only here and strkjv@1Timothy:1:18|) is {campaign} and not army as some MSS. have (\stratia\). But both \strateia\ and \stratia\ occur in the papyri for the same word (Deissmann, _Bible Studies_, p. 181f.). For \hopla\ (Latin _arma_) see on ¯6:7; Rom strkjv@6:13; strkjv@13:12|. {Of the flesh} (\sarkika\). See on ¯1Corinthians:3:3; strkjv@2Corinthians:1:12|. They had accused him of artifices and craft. {Mighty before God} (\dunata t“i the“i\). This dative of personal interest (ethical dative) can be like \asteios t“i the“i\ (Acts:7:20|), in God's eyes, as it looks to God. {To the casting down of strongholds} (\pros kathairesin ochur“mat“n\). \Kathairesis\ is old word from \kathaire“\, to take down, to tear down walls and buildings. Carries on the military metaphor. \Ochur“ma\ is old word, common in the Apocrypha, from \ochuro“\, to fortify, and that from \ochuros\ (from \ech“\, to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates.

rwp@2Corinthians:10:5 @{Casting down imaginations} (\logismous kathairountes\). The same military figure (\kathairesis\) and the present active participle agreeing with \strateuometha\ in verse 3| (verse 4| a parenthesis). The reasonings or imaginations (\logismous\, old word from \logizomai\, to reckon, only here in N.T. and strkjv@Romans:2:15|) are treated as forts or citadels to be conquered. {Every high thing that is exalted} (\pan hups“ma epairomenon\). Same metaphor. \Hups“ma\ from \hupso“\ is late _Koin‚_ word (in LXX, Plutarch, Philo, papyri) for height and that figure carried on by \epairomenon\. Paul aims to pull down the top-most perch of audacity in their reasonings against the knowledge of God. We need Paul's skill and courage today. {Bringing every thought into captivity} (\aichmal“tizontes pƒn noˆma\). Present active participle of \aichmal“tiz“\, common _Koin‚_ verb from \aichmal“tos\, captive in war (\aichmˆ\, spear, \hal“tos\ verbal of \haliskomai\, to be taken). See on ¯Luke:21:24|. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For \noˆma\ (device) see on ¯2:11|. {To the obedience of Christ} (\eis tˆn hupakoˆn tou Christou\). Objective genitive, "to the obedience unto Christ." That is Paul's conception of intellectual liberty, freedom in Christ. Deissmann (_St. Paul_, p. 141) calls this "the mystic genitive."

rwp@2Corinthians:10:6 @{Being in readiness} (\en hetoim“i echontes\). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In strkjv@12:14| we have \hetoim“s ech“\ for the same idea (adverb \hetoim“s\). {Disobedience} (\parakoˆn\). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. strkjv@Matthew:18:17| for same idea in \parakou“\). In N.T. only here; strkjv@Romans:5:19; strkjv@Hebrews:2:2|. In contrast with \hupakoˆ\ (obedience) rather than the common \apeithia\ (Romans:11:30,32|). {When your obedience shall be fulfilled} (\hotan plˆr“thˆi hum“n hˆ hupakoˆ\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.

rwp@2Corinthians:10:9 @{As if I would terrify you by my letters} (\h“s an ekphobein humas dia t“n epistol“n\). This use of \h“s an\ with the infinitive is seen in the papyri (Moulton, _Prolegomena_, p. 167) and it is not \an\ in the apodosis (Robertson, _Grammar_, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the LXX (Job:7:14; strkjv@33:16|). Note plural (letters) here and cf. strkjv@1Corinthians:5:9; strkjv@2Corinthians:2:3|.

rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phˆsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\hˆ parousia tou s“matos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthenˆs\). {His speech of no account} (\ho logos exouthenˆmenos\). Perfect passive participle of \exouthene“\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.

rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai hum“n ephthasamen\). First aorist active indicative of \phthan“\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).

rwp@2Corinthians:11:1 @{Would that ye could bear with me} (\ophelon aneichesthe mou\). _Koin‚_ way of expressing a wish about the present, \ophelon\ (as a conjunction, really second aorist active indicative of \opheil“\ without augment) and the imperfect indicative instead of \eithe\ or \ei gar\ (Robertson, _Grammar_, p. 1003). Cf. strkjv@Revelation:3:15|. See strkjv@Galatians:5:12| for future indicative with \ophelon\ and strkjv@1Corinthians:4:8| for aorist. \Mou\ is ablative case after \aneichesthe\ (direct middle, hold yourselves back from me). There is a touch of irony here. {Bear with me} (\anechesthe mou\). Either imperative middle or present middle indicative (ye do bear with me). Same form. {In a little foolishness} (\mikron ti aphrosunˆs\). Accusative of general reference (\mikron ti\). "Some little foolishness" (from \aphr“n\, foolish). Old word only in this chapter in N.T.

rwp@2Corinthians:11:9 @{I was not a burden to any man} (\ou katenarkˆsa outhenos\). First aorist active indicative of \katanarka“\. Jerome calls this word one of Paul's _cilicisms_ which he brought from Cilicia. But the word occurs in Hippocrates for growing quite stiff and may be a medical term in popular use. \Narka“\ means to become numb, torpid, and so a burden. It is only here and strkjv@12:13f|. Paul "did not benumb the Corinthians by his demand for pecuniary aid" (Vincent). {From being burdensome} (\abarˆ\). Old adjective, free from weight or light (\a\ privative and \baros\, weight). See on ¯1Thessalonians:2:9| for same idea. Paul kept himself independent.

rwp@2Corinthians:11:10 @{No man shall stop me of this glorying} (\hˆ kauchˆsis hautˆ ou phragˆsetai eis eme\). More exactly, "This glorying shall not be fenced in as regards me." Second future passive of \phrass“\, to fence in, to stop, to block in. Old verb, only here in N.T. {In the regions of Achaia} (\en tois klimasin tˆs Achaias\). \Klima\ from \klin“\, to incline, is _Koin‚_ word for declivity slope, region (our climate). See chapter strkjv@1Corinthians:9| for Paul's boast about preaching the gospel without cost to them.

rwp@2Corinthians:11:13 @{False apostles} (\pseudapostoloi\). From \pseudˆs\, false, and \apostolos\. Paul apparently made this word (cf. strkjv@Revelation:2:2|). In verse 26| we have \pseudadelphos\, a word of like formation (Galatians:2:4|). See also \pseudochristoi\ and \pseudoprophˆtai\ in strkjv@Mark:13:22|. {Deceitful} (\dolioi\). Old word from \dolos\ (lure, snare), only here in N.T. (cf. strkjv@Romans:16:18|). {Fashioning themselves} (\metaschˆmatizomenoi\). Present middle (direct) participle of the old verb \metaschˆmatiz“\ for which see on strkjv@1Corinthians:4:6|. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ ("gentlemen of the cloth," nothing but cloth). Paul plays with this verb in verses 13,14,15|.

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

rwp@2Corinthians:11:28 @{Besides those things that are without} (\ch“ris t“n parektos\). Probably, "apart from those things beside these just mentioned." Surely no man ever found glory in such a peck of troubles as Paul has here recounted. His list should shame us all today who are disposed to find fault with our lot. {That which presseth upon me daily} (\hˆ epistasis moi hˆ kath' hˆmeran\). For this vivid word \epistasis\ see strkjv@Acts:24:12|, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. {Anxiety for all the churches} (\hˆ merimna pas“n t“n ekklˆsi“n\). Objective genitive after \merimna\ (distractions in different directions, from \meriz“\) for which word see on ¯Matthew:13:22|. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.

rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchˆs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure“\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez“\ (Luke:6:38|) for which see on ¯Acts:3:7|.

rwp@2Corinthians:11:33 @{Through a window} (\dia thuridos\). For this late word see on ¯Acts:20:9|, the only N.T. example. {Was I let down} (\echalasthˆn\). First aorist passive of \chala“\, the very word used by Luke in strkjv@Acts:9:25|. {In a basket} (\en sarganˆi\). Old word for rope basket whereas Luke (Acts:9:25|) has \en sphuridi\ (the word for the feeding of the 4,000 while \kophinos\ is the one for the 5,000). This was a humiliating experience for Paul in this oldest city of the world whither he had started as a conqueror over the despised Christians.

rwp@2Corinthians:12:1 @{I must needs glory} (\kauchasthai dei\). This is the reading of B L Latin Syriac, but Aleph D Bohairic have \de\ while K M read \dˆ\. The first is probably correct. He must go on with the glorying already begun, foolish as it is, though it is not expedient (\ou sumpheron\). {Visions} (\optasias\). Late word from \optaz“\. See on ¯Luke:1:22; strkjv@Acts:26:19|. {Revelations of the Lord} (\apokalupseis Kuriou\). Unveilings (from \apokalupt“\ as in strkjv@Revelation:1:1|). See on ¯2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@14:26|. Paul had both repeated visions of Christ (Acts:9:3; strkjv@16:9; strkjv@18:9; strkjv@22:17; strkjv@27:23f.|) and revelations. He claimed to speak by direct revelation (1Corinthians:11:23; strkjv@15:3; strkjv@Galatians:1:12; strkjv@Ephesians:3:3|, etc.).

rwp@2Corinthians:12:9 @{He hath said} (\eirˆken\). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ. {Is sufficient} (\arkei\). Old word of rich meaning, perhaps kin to Latin _arceo_, to ward off against danger. Christ's grace suffices and abides. {Is perfected} (\teleitai\). Present passive indicative of \tele“\, to finish. It is linear in idea. Power is continually increased as the weakness grows. See strkjv@Phillipians:4:13| for this same noble conception. The human weakness opens the way for more of Christ's power and grace. {Most gladly rather} (\hˆdista mallon\). Two adverbs, one superlative (\hˆdista\), one comparative (\mallon\). "Rather" than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses." Slowly Paul had learned this supreme lesson, but it will never leave him (Romans:5:2; strkjv@2Timothy:4:6-8|). {May rest upon me} (\episkˆn“sˆi ep' eme\). Late and rare verb in first aorist active subjunctive with \hina\ (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. strkjv@Luke:9:34|), the power (\dunamis\) of the Lord Jesus.

rwp@2Corinthians:12:10 @{Wherefore I take pleasure} (\dio eudok“\). For this noble word see on ¯Matthew:3:17; strkjv@2Corinthians:5:8|. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Phillipians:1:20-26|). He is not courting martyrdom, but he does not fear it or anything that is "for Christ's sake" (\huper Christou\). {For when} (\hotan gar\). "For whenever," indefinite time. {Then I am strong} (\tote dunatos eimi\). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.

rwp@2Corinthians:12:13 @{Wherein ye were made inferior} (\ho hˆss“thˆte\). First aorist passive indicative of \hˆssoomai\, the text of Aleph B D instead of the usual \hˆttˆthˆte\ from the common \hˆttaomai\ to be inferior or less from the comparative \hˆtt“n\. See \hˆss“n\ in verse 15|. \Ho\ is the neuter accusative with the passive verb (Robertson, _Grammar_, p. 479). {Forgive me this wrong} (\charisasthe moi tˆn adikian tautˆn\). Consummate irony to the stingy element in this church (cf. strkjv@11:9|).

rwp@2Corinthians:12:14 @{Third time I am ready to come} (\triton touto hetoim“s ech“\). Had he been already twice or only once? He had changed his plans once when he did not go (1:15f.|). He will not change his plans now. This looks as if he had only been once (that in strkjv@Acts:18|). Note the third use of \katanarka“\ (11:9; strkjv@12:13,14|). They need not be apprehensive. He will be as financially independent of them as before. "I shall not sponge on you." {Not yours, but you} (\ou ta hum“n, alla humas\). The motto of every real preacher. {To lay up} (\thˆsaurizein\). For this use of the verb see strkjv@1Corinthians:16:2| (Matthew:6:19-21; strkjv@James:5:3|).

rwp@2Corinthians:12:16 @{I did not myself burden you} (\eg“ ou katebarˆsa humas\). First aorist active of late verb \katabare“\, to press a burden down on one. Only here in N.T. {Crafty} (\panourgos\). Old word from \pan\, all, and \ergo\, to do anything (good or bad). Good sense is skilful, bad sense cunning. Only here in N.T. and Paul is quoting the word from his enemies. {With guile} (\dol“i\). Instrumental case of \dolos\, bait to catch fish with. The enemies of Paul said that he was raising this big collection for himself. Moffatt has done well to put these charges in quotation marks to make it plain to readers that Paul is ironical.

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

rwp@2Corinthians:12:19 @{Ye think all this time} (\palai dokeite\). Progressive present indicative, "for a long time ye have been thinking." {We are excusing ourselves} (\apologoumetha\). He is not just apologizing, but is in deadly earnest, as they will find out when he comes.

rwp@2Corinthians:13:2 @{As when I was present the second time} (\h“s par“n to deuteron\). This translation assumes the second visit as already made. It is a natural way to take the Greek \h“s par“n\. But \h“s\ with \par“n\ can also mean "as if present" the second time (Authorized Version). Probably "as when" is the more natural rendering, but the other cannot be ruled entirely out in view of strkjv@1:15-23|. {If I come again} (\ean elth“ eis to palin\). Condition of third class. The use of \palin\ of itself suits the idea that Paul had not yet made the second visit as it means simply "again" or "back," but in strkjv@Matthew:26:44| we find \palin ek tritou\ (again a third time) and so it is not decisive.

rwp@2Corinthians:13:12 @{With a holy kiss} (\en hagi“i philˆmati\). In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a "pax-board" which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!

rwp@2Corinthians:13:13 @{The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all} (\hˆ charis tou Kuriou Iˆsou Christou kai hˆ agapˆ tou theou kai hˆ koin“nia tou hagiou pneumatos meta pant“n hum“n\). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From strkjv@2Thessalonians:3:17| it appears that Paul wrote the greeting or benediction with his own hand. We know from strkjv@Romans:15:19| that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts:20:1-3|) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.

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@2John:1:4 @{I rejoice} (\echarˆn\). Second aorist passive of \chair“\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurˆka\). Perfect active indicative of \heurisk“\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek t“n tekn“n\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en alˆtheiƒi\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban“\. This very idiom (\entolˆn lamban“\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.

rwp@2John:1:5 @{Beseech} (\er“t“\). For pray as in strkjv@1John:5:16|. {Lady} (\kuria\). Vocative case and in the same sense as in 1|. {As though I wrote} (\h“s graph“n\). Common idiom \h“s\ with the participle (present active) for the alleged reason. {New} (\kainˆn\). As in strkjv@1John:2:7f.|, which see. {We had} (\eichamen\). Imperfect active (late \-a\ form like \eichan\ in strkjv@Mark:8:7|) of \ech“\ and note \eichete\ with \ap' archˆs\ in strkjv@1John:2:7|. Not literary plural, John identifying all Christians with himself in this blessing. {That we love one another} (\hina agap“men allˆlous\). Either a final clause after \er“t“\ as in strkjv@John:17:15| or an object clause in apposition with \entolˆn\, like strkjv@1John:2:27; strkjv@3:23| and like verse 6|.

rwp@2John:1:6 @{Love} (\hˆ agapˆ\). The love just mentioned. {That we should walk} (\hina peripat“men\). Object clause in nominative case in apposition with \agapˆ\, with \hina\ and the present active subjunctive of \peripate“\, "that we keep on walking." {The commandment} (\hˆ entolˆ\). The one just mentioned with the same construction with \hina\ as in strkjv@1John:3:23|. John changes from the first person plural to the second (\ˆkousate\ as in strkjv@1John:2:7|, \peripatˆte\) as in strkjv@1John:2:5,7|. {In it} (\en autˆi\). Either to \alˆtheiƒi\ (truth) of verse 4|, \agapˆ\ of this verse, or \entolˆ\ of this verse. Either makes good sense, probably "in love." With \peripate“\ (walk) we have often \en\ (1John:1:7,11|, etc.) or \kata\ (according to) as in strkjv@Mark:7:5; strkjv@1Corinthians:3:3; strkjv@2Corinthians:10:2|, etc.

rwp@2John:1:7 @{Deceivers} (\planoi\). Late adjective (Diodorus, Josephus) meaning wandering, roving (1Timothy:4:1|). As a substantive in N.T. of Jesus (Matthew:27:63|), of Paul (2Corinthians:6:8|), and here. See the verb (\t“n planont“n humƒs\) in strkjv@1John:2:26| of the Gnostic deceivers as here and also of Jesus (John:7:12|). Cf. strkjv@1John:1:8|. {Are gone forth} (\exˆlthan\, alpha ending). Second aorist active indicative of \exerchomai\, perhaps an allusion to the crisis when they left the churches (1John:2:19|, same form). {Even they that confess not} (\hoi mˆ homologountes\). "The ones not confessing" (\mˆ\ regular negative with the participle). The articular participle describes the deceivers (\planoi\). {That Jesus Christ cometh in the flesh} (\Iˆsoun Christon erchomenon en sarki\). "Jesus Christ coming in the flesh." Present middle participle of \erchomai\ treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In strkjv@1John:4:2| we have \elˆluthota\ (perfect active participle) in this same construction with \homologe“\, because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ. {This} (\houtos\). See strkjv@1John:2:18,22; strkjv@5:6,20|. {The deceiver and the antichrist} (\ho planos kai ho antichristos\). Article with each word, as in strkjv@Revelation:1:17|, to bring out sharply each separate phrase, though one individual is referred to. The one _par excellence_ in popular expectation (1John:2:22|), though many in reality (1John:2:18; strkjv@3John:1:7|).

rwp@2John:1:8 @{Look to yourselves} (\blepete heautous\). Imperative active with reflexive pronoun as in strkjv@Mark:13:9|. The verb often used absolutely (Phillipians:3:2|) like our "look out." {That ye lose not} (\hina mˆ apolesˆte\). Negative purpose with \hina mˆ\ and first aorist active subjunctive of \apollumi\. This is the correct text (B), not \apoles“men\ (we). Likewise \apolabˆte\ (that ye receive), not \apolab“men\ (we). {Which we have wrought} (\ha ˆrgasametha\). This is also correct, first aorist middle indicative of \ergazomai\, to work (John:6:27f.|). John does not wish his labour to be lost. See strkjv@Romans:1:27| for this use of \apolamban“\ for receiving. See strkjv@John:4:36| for \misthos\ in the harvest. The "full reward" (\misthon plˆrˆ\) is the full day's wages which each worker will get (1Corinthians:3:8|). John is anxious that they shall hold on with him to the finish.

rwp@2John:1:9 @{Whosoever goeth onward} (\pƒs ho proag“n\). "Every one who goes ahead. \Proag“\ literally means to go on before (Mark:11:9|). That in itself is often the thing to do, but here the bad sense comes out by the parallel clause. {And abideth not in the teaching of Christ} (\kai mˆ men“n en tˆi didachˆi tou Christou\). Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian's walk (1John:2:6|). See strkjv@John:7:16; strkjv@18:19|. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a "landmark" merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. "True progress includes the past" (Westcott). Jesus Christ is still ahead of us all calling us to come on to him.

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

rwp@2John:1:12 @{I would not} (\ouk eboulˆthˆn\). Epistolary aorist (first passive indicative). {With paper and ink} (\dia chartou kai melanos\). The \chartˆs\ was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word (Jeremiah:43:23|), here only in N.T. \Melas\ is old adjective for black (Matthew:5:36; strkjv@Revelation:6:5,12|), and for black ink here, strkjv@3John:1:13; strkjv@2Corinthians:3:3|. Apparently John wrote this little letter with his own hand. {To come} (\genesthai\). Second aorist middle infinitive of \ginomai\ after \elpiz“\, I hope. {Face to face} (\stoma pros stoma\). "Mouth to mouth." Songs:in strkjv@3John:1:14; strkjv@Numbers:12:8|. "Face to face" (\pros“pon pros pros“pon\) we have in strkjv@1Corinthians:13:12|. {Your} (\hum“n\). Or "our" (\hˆm“n\). Both true. {That may be fulfilled} (\hina peplˆr“menˆ ˆi\). Purpose clause with \hina\ and the periphrastic perfect passive subjunctive of \plˆro“\, as in strkjv@1John:1:4|, which see.

rwp@Info_2Peter @ BOOKS ON II PETER BESIDES THOSE ON I PETER ALSO Abbott, E. A., _The Expositor_ (Jan. to March, 1822). Chase, F. H., _Hastings D B_ (Second Peter). Deuteronomy:Zwaan, _2 Peter en Judas_ (1909). Dietlein, W. O., _Der 2 Brief Petri_ (1851). Grosch, H., _Die Echtheit des zweiten Briefes Petri_ (1889). Henkel, K., _Der zweite Brief des Apostelfursten Petrus_ (1904). Hofmann, J. C., _Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, _Das zweite Pontifkalschreiben des Apostels Petrus_ (1873). James, M. R., _The Second Epistle of Peter and the Epistle of Jude_ (Cambridge Greek Testament, 1912). Lumby, J. R., _2 Peter and Jude_ (in Bible Commentary). Mayor, J. B., _The Epistle of St. Jude:and the Second Epistle of St. Peter_ (1907). Plummer, A., _The Second Epistle of Peter and the Epistle of Jude_ (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., _Studies in the Second Epistle of St. Peter_ (1915). Schott, Th., _Der zweite Brief Petri und der Brief Juda_ (1863). Schott, _Der 2 Br. Petri und der Br. Juda Erkl_. (1863). Schweenhorst, H., _Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe_ (1904). Snyman, D. R., _The Authenticity of the Second Epistle of Peter_ (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, _Der zweite Brief des Petrus und der Brief des Judas_ (1885). Strachan, R. D., _Expositor's Greek Testament_ (1910), Ullman, C., _Der 2 Brief Petri Krit. untersuch._ (1821). Warfield, B. B., _A Defence of 2 Peter_ (Southern Presbyterian Review, January, 1882).,_Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review_, 1883). Werdermann, _H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes_ (1913). Wiesinger, J. T. A., _Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862). strkjv@2Peter:1:1 @{Simon Peter} (\Sim“n Petros\). Aleph A K L P have \Syme“n\ as in strkjv@Acts:15:14|, while B has \Sim“n\. The two forms occur indifferently in I Macc. strkjv@2:3, 65 for the same man. {Servant and apostle} (\doulos kai apostolos\). Like strkjv@Romans:1:1; strkjv@Titus:1:1|. {To them that have obtained} (\tois lachousin\). Dative plural articular participle second aorist active of \lagchan“\, old verb, to obtain by lot (Luke:1:9|), here with the accusative (\pistin\) as in strkjv@Acts:1:17|. {Like precious} (\isotimon\). Late compound adjective (\isos\, equal, \timˆ\, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in \timˆ\ (value, honor), either like in value or like in honor. This second idea is the usual one with \isotimos\ (inscriptions and papyri, Josephus, Lucian), while \polutimos\ has the notion of price like \timˆ\ in strkjv@1:7,19; strkjv@2:4,6f|. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. {With us} (\hˆmin\). Associative-instrumental case after \isotimon\. Equal to \tˆi hˆm“n\ (the faith of us). {In the righteousness} (\en dikaiosunˆi\). Definite because of the preposition \en\ and the following genitive even though anarthrous. The O.T. sense of \dikaiosunˆ\ applied to God (Romans:1:17|) and here to Christ. {Of our God and Saviour Jesus Christ} (\tou theou hˆm“n kai s“tˆros Iˆsou Christou\). Songs:the one article (\tou\) with \theou\ and \s“tˆros\ requires precisely as with \tou kuriou hˆm“n kai s“tˆros Iˆsou Christou\ (of our Lord and Saviour Jesus Christ), one person, not two, in strkjv@1:11| as in strkjv@2:20; strkjv@3:2,18|. Songs:in strkjv@1Peter:1:3| we have \ho theos kai patˆr\ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, _Grammar_, p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands that one person be meant." Moulton (_Prol._, p. 84) cites papyri examples of like usage of \theos\ for the Roman emperors. See the same idiom in strkjv@Titus:2:13|. The use of \theos\ by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in strkjv@John:1:1| disproves the Johannine authorship of the Fourth Gospel and the same use in strkjv@Titus:2:13| disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John:20:28|) and he himself had called him the Son of God (Matthew:16:16|).

rwp@2Peter:1:3 @{Seeing that his divine power hath granted unto us} (\h“s hˆmin tˆs theias duname“s autou ded“rˆmenˆs\). Genitive absolute with the causal particle \h“s\ and the perfect middle participle of \d“re“\, old verb, to bestow (\d“rea\, gift), usually middle as here, in N.T. elsewhere only strkjv@Mark:15:45|. \Autou\ refers to Christ, who has "divine power" (\tˆs theias duname“s\), since he is \theos\ (1:1|). \Theios\ (from \theos\) is an old adjective in N.T. here and verse 4| only, except strkjv@Acts:17:29|, where Paul uses \to theion\ for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of \theios\ with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (_Bible Studies_, pp. 360-368) has shown the singular linguistic likeness between strkjv@2Peter:1:3-11| and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of \tˆs theias duname“s\. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of \dunamis\ in this Epistle, and the \dunamis\ of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg). {All things that pertain unto life and godliness} (\panta ta pros z“ˆn kai eusebeian\). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Timothy:3:16|). \Eusebeia\ with its cognates (\eusebˆs, euseb“s, eusebe“\) occurs only in this Epistle, Acts, and the Pastoral Epistles (from \eu\, well, and \sebomai\, to worship). {Of him that called us} (\tou kalesantos\). Genitive of the articular first aorist active participle of \kale“\. Christ called Peter and all other Christians. {By his own glory and virtue} (\dia doxˆs kai aretˆs\). Songs:B K L, but Aleph A C P read \idiƒi doxˆi kai aretˆi\ (either instrumental case "by" or dative "to"). Peter is fond of \idios\ (own, strkjv@1Peter:3:1,5; strkjv@2Peter:2:16,22|, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For \aretˆ\ see on ¯1Peter:2:9| and strkjv@Phillipians:4:8; strkjv@2Peter:1:5|.

rwp@2Peter:1:4 @{Whereby} (\di' h“n\). Probably the "glory and virtue" just mentioned, though it is possible to take it with \panta ta pros\, etc., or with \hˆmin\ (unto us, meaning "through whom"). {He hath granted} (\ded“rˆtai\). Perfect middle indicative of \d“re“\, for which see verse 3|. {His precious and exceeding great promises} (\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word (from \epaggell“\) in place of the common \epaggelia\, in N.T. only here and strkjv@3:13|. \Timios\ (precious, from \timˆ\, value), three times by Peter (1Peter:1:7| of faith; strkjv@1:19| of the blood of Christ; strkjv@2Peter:1:4| of Christ's promises). \Megista\ is the elative superlative used along with a positive adjective (\timia\). {That ye may become} (\hina genˆsthe\). Purpose clause with \hina\ and second aorist middle subjunctive of \ginomai\. {Through these} (\dia tout“n\). The promises. {Partakers} (\koin“noi\). Partners, sharers in, for which word see strkjv@1Peter:5:1|. {Of the divine nature} (\theias phuse“s\). This phrase, like \to theion\ in strkjv@Acts:17:29|, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as strkjv@1Peter:1:23| (\anagegennˆmenoi\). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped} (\apophugontes\). Second aorist active participle of \apopheug“\, old compound verb, in N.T. only here and strkjv@2:18-20|, with the ablative here (\phthorƒs\, old word from \phtheir“\, moral decay as in strkjv@2:12|) and the accusative there. {By lust} (\en epithumiƒi\). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

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

rwp@2Peter:1:8 @{For if these things are yours and abound} (\tauta gar humin huparchonta kai pleonazonta\). Present active circumstantial (conditional) participles neuter plural of \huparch“\ and \pleonaz“\ (see strkjv@1Thessalonians:3:12|) with dative case \humin\, "these things existing for you (or in you) and abounding." {They make you to be} (\kathistˆsin\). "Render" (present active indicative of \kathistˆmi\, old verb, strkjv@James:3:6|), singular because \tauta\ neuter plural. {Not idle nor unfruitful} (\ouk argous oude akarpous\). Accusative predicative plural with \humas\ understood, both adjectives with alpha privative, for \argos\ see strkjv@James:2:20| and for \akarpos\ strkjv@Matthew:13:22|. {Knowledge} (\epign“sin\). "Full (additional) knowledge" as in strkjv@1:2|.

rwp@2Peter:1:9 @{He that lacketh these things} (\h“i mˆ parestin tauta\). "To whom (dative case of possession) these things are not (\mˆ\ because a general or indefinite relative clause)." {Seeing only what is near} (\mu“paz“n\). Present active participle of \mu“paz“\, a rare verb from \mu“ps\ (in Aristotle for a near-sighted man) and that from \mue“ tous “pas\ (to close the eyes in order to see, not to keep from seeing). The only other instance of \mu“paz“\ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\mu“pasousˆi kai apostrephomenˆi\) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits \tuphlos\ as a short-sighted man screwing up his eyes because of the light. {Having forgotten} (\lˆthˆn lab“n\). "Having received forgetfulness." Second aorist active participle of \lamban“\ and accusative \lˆthˆn\, old word, from \lˆthomai\, to forget, here only in N.T. See strkjv@2Timothy:1:5| for a like phrase \hupomnˆsin lab“n\ (having received remembrance). {The cleansing} (\tou katharismou\). See strkjv@Hebrews:1:3| for this word for the expiatory sacrifice of Christ for our sins as in strkjv@1Peter:1:18; strkjv@2:24; strkjv@3:18|. In strkjv@1Peter:3:21| Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. {Old} (\palai\). Of the language as in strkjv@Hebrews:1:1|.

rwp@2Peter:1:11 @{Thus} (\hout“s\). As shown in verse 10|. {Shall be supplied} (\epichorˆgˆthˆsetai\). Future passive of \epichorˆge“\, for which see verse 5|. You supply the virtues above and God will supply the entrance (\hˆ eisodos\, old word already in strkjv@1Thessalonians:1:9|, etc.). {Richly} (\plousi“s\). See strkjv@Colossians:3:16| for this adverb. {Into the eternal kingdom} (\eis tˆn ai“nion basileian\). The believer's inheritance of strkjv@1Peter:1:4| is here termed kingdom, but "eternal" (\ai“nion\ feminine same as masculine). Curiously again in the Stratonicea inscription we find \tˆs ai“niou archˆs\ (of the eternal rule) applied to "the lords of Rome." But this is the spiritual reign of God in men's hearts here on earth (1Peter:2:9|) and in heaven. {Of our Lord and Saviour Jesus Christ} (\tou kuriou hˆm“n kai s“tˆros Iˆsou Christou\). For which idiom see on ¯1:1|.

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

rwp@2Peter:1:13 @{I think it right} (\dikaion hˆgoumai\). Peter considers this to be his solemn duty, "right" (\dikaion\). Cf. strkjv@Phillipians:3:1; strkjv@Ephesians:6:1|. {Songs:long as} (\eph' hoson\). For this phrase see strkjv@Matthew:9:15; strkjv@Romans:11:13|. {Tabernacle} (\skˆn“mati\). Old word, in literal sense in strkjv@Deuteronomy:33:18| for the usual \skˆnˆ\ (Peter's word at the Transfiguration, strkjv@Mark:9:5|), earliest use (in N.T. only here, verse 14; strkjv@Acts:7:46| of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1Peter:1:1; strkjv@2:11|), though Paul has \skˆnos\, so in strkjv@2Corinthians:5:1,4|. Peter feels the nearness of death and the urgency upon him. {To stir you up} (\diegeirein humas\). Present active infinitive of \diegeir“\, late (Arist., Hippocr., Herodian, papyri), perfective (\dia\ = thoroughly) compound, to wake out of sleep (Mark:4:39|), "to keep on rousing you up." {By putting you in remembrance} (\en hupomnˆsei\). Old word, from \hupomimnˆsk“\ (verse 12|), in N.T. only here, strkjv@3:1; strkjv@2Timothy:1:5|. "By way of reminding you."

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

rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthˆsantes\). First aorist active participle of \exakolouthe“\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz“\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egn“risamen humin\). First aorist active indicative of \gn“riz“\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tˆn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genˆthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt“\ like \epopteu“\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autoptˆs\ in strkjv@Luke:1:2|. {Of his majesty} (\tˆs ekeinou megaleiotˆtos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.

rwp@2Peter:1:18 @{This voice} (\tautˆn tˆn ph“nˆn\). The one referred to in verse 17|. {We heard} (\ˆkousamen\). First aorist active indicative of \akou“\, a definite experience of Peter. {Brought} (\enechtheisan\). "Borne" as in verse 17|. {When we were with him} (\sun aut“i ontes\). Present active participle of \eimi\, "being with him." {In the holy mount} (\en t“i hagi“i orei\). Made holy by the majestic glory. See strkjv@Ezekiel:28:14| for "holy mount of God," there Sinai, this one probably one of the lower slopes of Hermon. Peter's account is independent of the Synoptic narrative, but agrees with it in all essentials.

rwp@2Peter:1:19 @{The word of prophecy} (\ton prophˆtikon logon\). "The prophetic word." Cf. strkjv@1Peter:1:10|, a reference to all the Messianic prophecies. {Made more sure} (\bebaioteron\). Predicate accusative of the comparative adjective \bebaios\ (2Peter:1:10|). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God's Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ's deity than the Transfiguration. {Whereunto} (\h“i\). Dative of the relative referring to "the prophetic word made more sure." {That ye take heed} (\prosechontes\). Present active participle with \noun\ (mind) understood, "holding your mind upon" with the dative (\h“i\). {As unto a lamp} (\h“s luchn“i\). Dative also after \prosechontes\ of \luchnos\, old word (Matthew:5:15|). {Shining} (\phainonti\). Dative also present active participle of \phain“\, to shine (John:1:5|). Songs:of the Baptist (John:5:35|). {In a dark place} (\en auchmˆr“i top“i\). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy. {Until the day dawn} (\he“s hou hˆmera diaugasˆi\). First aorist active subjunctive of \diaugaz“\ with temporal conjunction \he“s hou\, usual construction for future time. Late compound verb \diaugaz“\ (Polybius, Plutarch, papyri) from \dia\ and \augˆ\, to shine through, here only in N.T. {The day-star} (\ph“sphoros\). Old compound adjective (\ph“s\, light, \pher“\, to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word \phosphorus\ is this word. In the LXX \he“sphoros\ occurs. Cf. strkjv@Malachi:4:2; strkjv@Luke:1:76-79; strkjv@Revelation:22:16| for "dawn" applied to the Messiah. {Arise} (\anateilˆi\). First aorist active subjunctive of \anatell“\ (James:1:11; strkjv@Matthew:5:45|).

rwp@2Peter:2:2 @{Lascivious doings} (\aselgeiais\). Associative instrumental ease after \exakolouthˆsousin\ (future active, for which verb see strkjv@1:16|). See strkjv@1Peter:4:3| for this word. {By reason of whom} (\di' hous\). "Because of whom" (accusative case of relative, referring to \polloi\, many). \Aut“n\ (their) refers to \pseudodidaskaloi\ (false teachers) while \polloi\ to their deluded followers. See strkjv@Romans:2:23f.| for a picture of such conduct by Jews (quotation from strkjv@Isaiah:52:5|, with \blasphˆme“\ used as here with \di' humas\, because of you). {The way of truth} (\hˆ hodos tˆs alˆtheias\). \Hodos\ (way) occurs often in N.T. for Christianity (Acts:9:2; strkjv@16:17; strkjv@18:25; strkjv@22:4; strkjv@24:14|). This phrase is in strkjv@Genesis:24:48| as "the right road," and that is what Peter means here. Songs:Psalms:119:30|. See again strkjv@2:15,21|.

rwp@2Peter:2:5 @{The ancient world} (\archaiou kosmou\). Genitive case after \epheisato\ (with \ei\ understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For \archaios\ see strkjv@Luke:9:8|. {Preserved} (\ephulaxen\). Still part of the long protasis with \ei\, first aorist active indicative of \phulass“\. {With seven others} (\ogdoon\). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with \auton\. See strkjv@1Peter:3:20| for this same item. Some take \ogdoon\ with \kˆruka\ (eighth preacher), hardly correct. {A preacher of righteousness} (\dikaiosunˆs kˆruka\). "Herald" as in strkjv@1Timothy:2:7; strkjv@2Timothy:1:11| alone in N.T., but \kˆruss“\ is common. It is implied in strkjv@1Peter:3:20| that Noah preached to the men of his time during the long years. {When he brought} (\epaxas\). First aorist active participle (instead of the common second aorist active \epagag“n\) of \eisag“\, old compound verb to bring upon, in N.T. only here and strkjv@Acts:5:28| (by Peter here also). {A flood} (\kataklusmon\). Old word (from \katakluz“\, to inundate), only of Noah's flood in N.T. (Matthew:24:38ff.; strkjv@Luke:17:27; strkjv@2Peter:2:5|). {Upon the world of the ungodly} (\kosmoi aseb“n\). Anarthrous and dative case \kosm“i\. The whole world were "ungodly" (\asebeis\ as in strkjv@1Peter:4:18|) save Noah's family of eight.

rwp@2Peter:2:6 @{Turning into ashes} (\tephr“sas\). First aorist participle of \tephro“\, late word from \tephra\, ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T. {The cities of Sodom and Gomorrah} (\poleis Sodom“n kai Gomorrƒs\). Genitive of apposition after \poleis\ (cities), though it makes sense as possessive genitive, for strkjv@Jude:1:7| speaks of the cities around these two. The third example, the cities of the plain. See strkjv@Genesis:19:24f|. {Condemned them} (\katekrinen\). First aorist active indicative of \katakrin“\, still part of the protasis with \ei\. {With an overthrow} (\katastrophˆi\). Instrumental case or even dative like \thanat“i\ with \katakrin“\ in strkjv@Matthew:20:18|. But Westcott and Hort reject the word here because not in B C Coptic. {Having made them} (\tetheik“s\). Perfect active participle of \tithˆmi\. {An example} (\hupodeigma\). For which see strkjv@James:5:10; strkjv@John:13:15|. Cf. strkjv@1Peter:2:21|. {Unto those that should live ungodly} (\mellont“n asebesin\). Rather, "unto ungodly men of things about to be" (see strkjv@Hebrews:11:20| for this use of \mellont“n\). But Aleph A C K L read \asebein\ (present active infinitive) with \mellont“n\=\asebˆsont“n\ (future active participle of \asebe“\), from which we have our translation.

rwp@2Peter:2:7 @{And delivered} (\kai erusato\). First aorist middle of \ruomai\ as in strkjv@Matthew:6:13|, still part of the protasis with \ei\. {Righteous Lot} (\dikaion Lot\). This adjective \dikaios\ occurs three times in verses 7,8|. See Wisdom strkjv@10:6. {Sore distressed} (\kataponoumenon\). Present passive participle of \katapone“\, late and common verb, to work down, to exhaust with labor, to distress, in N.T. only here and strkjv@Acts:7:24|. {By the lascivious life of the wicked} (\hupo tˆs t“n athesm“n en aselgeiƒi anastrophˆs\). "By the life in lasciviousness of the lawless." \Athesmos\ (alpha privative and \thesmos\), late and common adjective (cf. \athemitos\ strkjv@1Peter:4:3|) for rebels against law (of nature and conscience here). \Anastrophˆ\ is frequent in I Peter.

rwp@2Peter:2:19 @{Liberty} (\eleutherian\). Promising "personal liberty," that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (John:8:32; strkjv@Galatians:5:1,13|). {Themselves bondservants} (\autoi douloi\). "Themselves slaves" of corruption and sin as Paul has it in strkjv@Romans:6:20|. {Of whom} (\h“i\). Instrumental case, but it may mean "of what." {Is overcome} (\hˆttˆtai\). Perfect passive indicative of \hˆtta“\ (from \hˆtt“n\, less) old verb, in N.T. only here, verse 20; strkjv@2Corinthians:12:13|. {Of the same} (\tout“i\). "By this one (or thing)." {Is brought into bondage} (\dedoul“tai\). Perfect passive indicative of \doulo“\. Like Paul again (Romans:6:16,18; strkjv@8:21|).

rwp@2Peter:2:20 @{After they have escaped} (\apophugontes\). Second aorist active participle here (see verse 18|). {The defilements} (\ta miasmata\). Old word miasma, from \miain“\, here only in N.T. Our "miasma." The body is sacred to God. Cf. \miasmou\ in verse 10|. {They are again entangled} (\palin emplakentes\). Second aorist passive participle of \emplek“\, old verb, to inweave (noosed, fettered), in N.T. only here and strkjv@2Timothy:2:4|. {Overcome} (\hˆtt“ntai\). Present passive indicative of \hˆttao“\, for which see verse 19|, "are repeatedly worsted." Predicate in the condition of first class with \ei\. It is not clear whether the subject here is "the deluded victims" (Bigg) or the false teachers themselves (Mayor). See strkjv@Hebrews:10:26| for a parallel. {Therein} (\toutois\). Songs:locative case (in these "defilements"), but it can be instrumental case ("by these," Strachan). {With them} (\autois\). Dative of disadvantage, "for them." {Than the first} (\t“n pr“t“n\). Ablative case after the comparative \cheirona\. See this moral drawn by Jesus (Matthew:12:45; strkjv@Luke:11:26|).

rwp@2Peter:2:22 @{It has happened} (\sumbebˆken\). Perfect active indicative of \sumbain“\, for which see strkjv@1Peter:4:12|. {According to the true proverb} (\to tˆs alˆthous paroimias\). "The word (\to\ used absolutely, the matter of, as in strkjv@Matthew:21:21; strkjv@James:4:14|) of the true proverb" (\paroimia\ a wayside saying, for which see strkjv@John:10:6; strkjv@16:25,29|). The first proverb here given comes from strkjv@Proverbs:26:11|. \Exerama\ is a late and rare word (here only in N.T., in Diosc. and Eustath.) from \exera“\, to vomit. {The sow that had washed} (\h–s lousamenˆ\). \H–s\, old word for hog, here only in N.T. Participle first aorist direct middle of \lou“\ shows that it is feminine (anarthrous). This second proverb does not occur in the O.T., probably from a Gentile source because about the habit of hogs. Epictetus and other writers moralize on the habit of hogs, having once bathed in a filthy mud-hole, to delight in it. {To wallowing} (\eis kulismon\). "To rolling." Late and rare word (from \kuli“\, strkjv@Mark:9:20|), here only in N.T. {In the mire} (\borborou\). Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris (_Story of Ahikar_, p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it.

rwp@2Peter:3:1 @{Beloved} (\agapˆtoi\). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor). {This is now the second epistle that I write unto you} (\tautˆn ˆdˆ deuteran humin graph“ epistolˆn\). Literally, "This already a second epistle I am writing to you." For \ˆdˆ\ see strkjv@John:21:24|. It is the predicate use of \deuteran epistolˆn\ in apposition with \tautˆn\, not "this second epistle." Reference apparently to I Peter. {And in both of them} (\en hais\). "In which epistles." {I stir up} (\diegeir“\). Present active indicative, perhaps conative, "I try to stir up." See strkjv@1:13|. {Mind} (\dianoian\). Understanding (Plato) as in strkjv@1Peter:1:13|. {Sincere} (\eilikrinˆ\). Old adjective of doubtful etymology (supposed to be \heilˆ\, sunlight, and \krin“\, to judge by it). Plato used it of ethical purity (\psuchˆ eilikrinˆs\) as here and strkjv@Phillipians:1:10|, the only N.T. examples. {By putting you in remembrance} (\en hupomnˆsei\). As in strkjv@1:13|.

rwp@2Peter:3:2 @{That ye should remember} (\mnˆsthˆnai\). First aorist passive (deponent) infinitive of \mimnˆsk“\, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in strkjv@Jude:1:17|. {Spoken before} (\proeirˆmen“n\). Perfect passive participle of \proeipon\ (defective verb). Genitive case \rˆmat“n\ after \mnˆsthˆnai\. {And the commandment} (\kai tˆs entolˆs\). Ablative case with \hupo\ (agency). {Of the Lord and Saviour through your apostles} (\t“n apostol“n hum“n tou kuriou kai s“tˆros\). \Hum“n\ (your) is correct, not \hˆm“n\ (our). But the several genitives complicate the sense. If \dia\ (through) occurred before \t“n apostol“n\, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

rwp@2Peter:3:3 @{Knowing this first} (\touto pr“ton gin“skontes\). Present active participle of \gin“sk“\. See strkjv@1:20| for this identical phrase. Nominative absolute here where accusative \gin“skontas\ would be regular. Peter now takes up the \parousia\ (1:16|) after having discussed the \dunamis\ of Christ. {In the last days} (\ep' eschat“n t“n hˆmer“n\). "Upon the last of the days." strkjv@Jude:1:18| has it \ep' eschatou chronou\ (upon the last time). In strkjv@1Peter:1:5| it is \en kair“i eschat“i\ (in the last time), while strkjv@1Peter:1:20| has \ep' eschatou t“n chron“n\ (upon the last of the times). John has usually \tˆi eschatˆi hˆmerƒi\ (on the last day, strkjv@6:39f.|). Here \eschat“n\ is a predicate adjective like \summus mons\ (the top of the mountain). {Mockers with mockery} (\empaigmonˆi empaiktai\). Note Peter's play on words again, both from \empaiz“\ (Matthew:2:16|), to trifle with, and neither found elsewhere save \empaiktˆs\ in strkjv@Jude:1:18; strkjv@Isaiah:3:4| (playing like children).

rwp@2Peter:3:4 @{Where is the promise of his coming?} (\pou estin hˆ epaggelia tˆs parousias autou;\). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the \parousia\ in strkjv@1:16|. Now he faces it squarely. Peter, like Paul (1Thessalonians:5:1f.; strkjv@2Thessalonians:2:1f.|), preached about the second coming (1:16; strkjv@Acts:3:20f.|), as Jesus himself did repeatedly (Matthew:24:34|) and as the angels promised at the Ascension (Acts:1:11|). Both Jesus and Paul (2Thessalonians:2:1f.|) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in strkjv@Matthew:24:34| probably led some to believe that he would certainly come while they were alive. {From the day that} (\aph' hˆs\). "From which day." See strkjv@Luke:7:45|. {Fell asleep} (\ekoimˆthˆsan\). First aorist passive indicative of \koima“\, old verb, to put sleep, classic euphemism for death (John:11:11|) like our cemetery (sleeping-place). {Continue} (\diamenei\). Present active indicative of \diamen“\, to remain through (Luke:1:22|). _In statu quo_. {As they were} (\hout“s\). "Thus." {From the beginning of creation} (\ap' archˆs ktise“s\). Precisely so in strkjv@Mark:10:6|, which see.

rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan“\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel“\, to wish) has almost an adverbial sense here. {Compacted} (\sunest“sa\). See Paul's \sunestˆken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistˆmi\, feminine singular agreeing with \gˆ\ (nearest to it) rather than with \ouranoi\ (subject of \ˆsan\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\t“i tou theou log“i\). Instrumental case \log“i\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rˆmati theou\).

rwp@2Peter:3:8 @{Forget not this one thing} (\hen touto mˆ lanthanet“ humas\). Rather, "let not this one thing escape you." For \lanthanet“\ (present active imperative of \lanthan“\) see verse 5|. The "one thing" (\hen\) is explained by the \hoti\ (that) clause following. Peter applies the language of strkjv@Psalms:90:4| about the eternity of God and shortness of human life to "the impatience of human expectations" (Bigg) about the second coming of Christ. "The day of judgment is at hand (1Peter:4:7|). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years" (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in strkjv@Revelation:20:4-6|. It may be a day or a day may be a thousand years. God's clock (\para kuri“i\, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

rwp@2Peter:3:10 @{The day of the Lord} (\hˆmera kuriou\). Songs:Peter in strkjv@Acts:2:20| (from strkjv@Joel:3:4|) and Paul in strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:5:5|; and day of Christ in strkjv@Phillipians:2:16| and day of God in strkjv@2:12| and day of judgment already in strkjv@2:9; strkjv@3:7|. This great day will certainly come (\hˆxei\). Future active of \hˆk“\, old verb, to arrive, but in God's own time. {As a thief} (\h“s kleptˆs\). That is suddenly, without notice. This very metaphor Jesus had used (Luke:12:39; strkjv@Matthew:24:43|) and Paul after him (1Thessalonians:5:2|) and John will quote it also (Revelation:3:3; strkjv@16:15|). {In the which} (\en hˆi\). The day when the Lord comes. {Shall pass away} (\pareleusontai\). Future middle of \parerchomai\, old verb, to pass by. {With a great noise} (\roizˆdon\). Late and rare adverb (from \roize“, roizos\)-- Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame. {The elements} (\ta stoicheia\). Old word (from \stoichos\ a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews:5:12; strkjv@Galatians:4:3; strkjv@5:1; strkjv@Colossians:2:8|). {Shall be dissolved} (\luthˆsetai\). Future passive of \lu“\, to loosen, singular because \stoicheia\ is neuter plural. {With fervent heat} (\kausoumena\). Present passive participle of \kauso“\, late verb (from \kausos\, usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for \kausomena\ (from \kai“\, to burn). {Shall be burned up} (\katakaˆsetai\). Repeated in verse 12|. Second future passive of the compound verb \katakai“\, to burn down (up), according to A L. But Aleph B K P read \heurethˆsetai\ (future passive of \heurisk“\, to find) "shall be found." There are various other readings here. The text seems corrupt.

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

rwp@2Peter:3:17 @{Knowing these things beforehand} (\progin“skontes\). Present active participle of \progin“sk“\ as in strkjv@1Peter:1:20|. Cf. \pr“ton gin“sk“\ (1:20; strkjv@3:1|). Hence they are without excuse for misunderstanding Peter or Paul on this subject. {Beware} (\phulassesthe\). Present middle imperative of \phulass“\, common verb, to guard. {Lest} (\hina mˆ\). Negative purpose, "that not." {Being carried away} (\sunapachthentes\). First aorist passive participle of \sunapag“\, old verb double compound, to carry away together with, in N.T. only here and strkjv@Galatians:2:13|. {With the error} (\tˆi planˆi\). Instrumental case, "by the error" (the wandering). {Of the wicked} (\t“n athesm“n\). See on strkjv@2:7|. {Ye fall from} (\ekpesˆte\). Second aorist active subjunctive with \hina mˆ\ of \ekpipt“\, old verb, to fall out of, with the ablative here (\stˆrigmou\, steadfastness, late word from \stˆriz“\, here alone in N.T.) as in strkjv@Galatians:5:4| (\tˆs charitos exepesate\, ye fell out of grace).

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

rwp@Info_1Thessalonians @ This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first. strkjv@2Thessalonians:1:1 @{Paul, etc.} (\Paulos, etc.\). This address or superscription is identical with that in strkjv@1Thessalonians:1:1| save that our (\hˆm“n\) is added after {Father} (\patri\).

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

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

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

rwp@2Thessalonians:1:7 @{Rest with us} (\anesin meth' hˆm“n\). Let up, release. Old word from \aniˆmi\, from troubles here (2Corinthians:2:13; strkjv@7:5; strkjv@8:13|), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5|) and so they will share (\meth'\) the {rest}. {At the revelation of the Lord Jesus} (\en tˆi apokalupsei tou Kuriou Iˆsou\). Here the \Parousia\ (1Thessalonians:2:19; strkjv@3:13; strkjv@5:23|) is pictured as a {Revelation} (Un-veiling, \apo-kalupsis\) of the Messiah as in strkjv@1Corinthians:1:7, strkjv@1Peter:1:7,13| (cf. strkjv@Luke:17:30|). At this Unveiling of the Messiah there will come the {recompense} (verse 6|) to the persecutors and the {rest} from the persecutions. This Revelation will be {from heaven} (\ap' ouranou\) as to place and {with the angels of his power} (\met' aggel“n duname“s autou\) as the retinue and {in flaming fire} (\en puri phlogos\, in a fire of flame, fire characterized by flame). In strkjv@Acts:7:30| the text is {flame of fire} where \puros\ is genitive (like strkjv@Isaiah:66:15|) rather than \phlogos\ as here (Exodus:3:2|).

rwp@2Thessalonians:1:9 @{Who} (\hoitines\). Qualitative use, such as. Vanishing in papyri though surviving in Paul (1Corinthians:3:17; strkjv@Romans:1:25; strkjv@Galatians:4:26; strkjv@Phillipians:4:3|). {Shall suffer punishment} (\dikˆn tisousin\). Future active of old verb \tin“\, to pay penalty (\dikˆn\, right, justice), here only in N.T., but \apotin“\ once also to repay strkjv@Philemon:1:19|. In the papyri \dikˆ\ is used for a case or process in law. This is the regular phrase in classic writers for paying the penalty. {Eternal destruction} (\olethron ai“nion\). Accusative case in apposition with \dikˆn\ (penalty). This phrase does not appear elsewhere in the N.T., but is in IV Macc. strkjv@10:15 \ton ai“nion tou turannou olethron\ the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. strkjv@1Thessalonians:5:3|) does not mean here annihilation, but, as Paul proceeds to show, separation {from the face of the Lord} (\apo pros“pou tou kuriou\) and from the {glory of his might} (\kai apo tˆs doxˆs tˆs ischuos autou\), an eternity of woe such as befell Antiochus Epiphanes. \Ai“nios\ in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar's life (Milligan), but Paul means by age-long {the coming age} in contrast with {this age}, as {eternal} as the New Testament knows how to make it. See on ¯Matthew:25:46| for use of \ai“nios\ both with \z“ˆn\, life, and \kolasin\, punishment.

rwp@2Thessalonians:1:10 @{When he shall come} (\hotan elthˆi\). Second aorist active subjunctive with \hotan\, future and indefinite temporal clause (Robertson, _Grammar_, pp. 971ff.) coincident with \en tˆi apokalupsei\ in verse 7|. {To be glorified} (\endoxasthˆnai\). First aorist passive infinitive (purpose) of \endoxaz“\, late verb, in N.T. only here and verse 12|, in LXX and papyri. {In his saints} (\en tois hagiois autou\). The sphere in which Christ will find his glory at the Revelation. {And to be marvelled at} (\kai thaumasthˆnai\). First aorist passive infinitive (purpose), common verb \thaumaz“\. {That believed} (\tois pisteusasin\). Why aorist active participle instead of present active \pisteuousin\ (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Thessalonians:1:6ff.; strkjv@2:13f.|). The parenthetical clause, though difficult, falls in with this idea: {Because our testimony unto you was believed} (\hoti episteuthˆ to marturion hˆm“n eph' humas\). Moffatt calls it an anti-climax. {On that day} (\en tˆi hˆmerƒi ekeinˆi\). The day of Christ's coming (2Timothy:1:12,18; strkjv@4:8|).

rwp@2Thessalonians:1:11 @{To which end} (\eis ho\). Songs:Colossians:1:29|. Probably purpose with reference to the contents of verses 5-10|. We have had the Thanksgiving (verses 3-10|) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12|) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). {That} (\hina\). Common after \proseuchomai\ (Colossians:4:3; strkjv@Ephesians:1:17; strkjv@Phillipians:1:9|) when the content of the prayer blends with the purpose (purport and purpose). {Count you worthy} (\humas axi“sˆi\). Causative verb (aorist active subjunctive) like \kataxio“\ in verse 5| with genitive. {Of your calling} (\tˆs klˆse“s\). \Klˆsis\ can apply to the beginning as in strkjv@1Corinthians:1:26; strkjv@Romans:11:29|, but it can also apply to the final issue as in strkjv@Phillipians:3:14; strkjv@Hebrews:3:1|. Both ideas may be here. It is God's calling of the Thessalonians. {And fulfil every desire of goodness} (\kai plˆr“sˆi pasan eudokian agath“sunˆs\). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans:8:29f.|). But God will see it through and so Paul prays to God. \Eudokia\ (cf. strkjv@Luke:2:14|) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. \Agath“sunˆ\ like a dozen other words in \-sunˆ\ occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from \agathos\, good, akin to \agamai\, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. {Work of faith} (\ergon piste“s\). The same phrase in strkjv@1Thessalonians:1:3|. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. {With power} (\en dunamei\). In power. Connect with \plˆr“sˆi\ (fulfil), God's power (Romans:1:29; strkjv@Colossians:1:4|) in Christ (1Corinthians:1:24|) through the Holy Spirit (1Thessalonians:1:5|).

rwp@2Thessalonians:1:12 @{That} (\hop“s\). Rare with Paul compared with \hina\ (1Corinthians:1:29; strkjv@2Corinthians:8:14|). Perhaps here for variety (dependent on \hina\ clause in verse 11|). {The name} (\to onoma\). The Old Testament (LXX) uses \onoma\ embodying the revealed character of Jehovah. Songs:here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of \onoma\ for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of \onoma\ for person as in O.T. and strkjv@Acts:1:15| (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and ye in him} (\en humin, kai humeis en aut“i\). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in strkjv@John:15:1-11|. {According to the grace} (\kata tˆn charin\). Not merely standard, but also aim (Robertson, _Grammar_, p. 609). {Of our God and the Lord Jesus Christ} (\tou theou hˆm“n kai kuriou Iˆsou Christou\). Here strict syntax requires, since there is only one article with \theou\ and \kuriou\ that one person be meant, Jesus Christ, as is certainly true in strkjv@Titus:2:13; strkjv@2Peter:1:1| (Robertson, _Grammar_, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that \Kurios\ is often employed as a proper name without the article, a thing not true of \s“tˆr\ in strkjv@Titus:2:13; strkjv@2Peter:1:1|. Songs:in strkjv@Ephesians:5:5| \en tˆi basileiƒi tou Christou kai theou\ the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again \theos\, like \Kurios\, often occurs as a proper name without the article. Songs:it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."

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

rwp@2Thessalonians: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@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair“\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\h“ste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \h“ste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessalonike“n\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katech“n\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.

rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katech“n\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. {To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en t“i autou kair“i\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.

rwp@2Thessalonians:2:7 @{For the mystery of lawlessness doth already work} (\to gar mustˆrion ˆdˆ energeitai tˆs anomias\). See strkjv@1Thessalonians:2:13| for \energeitai\. The genitive \tˆs anomias\ (lawlessness) describes \to mustˆrion\ (note emphatic position of both). This mystery (\mustˆrion\ secret, from \mustˆs\, an initiate, \mue“\, to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Matthew:13:11|), of God (1Corinthians:2:1|) and God's will (Ephesians:1:9|), of Christ (Ephesians:3:4|), of the gospel (Ephesians:6:9|), of faith (1Timothy:3:9|), of godliness (1Timothy:3:16|), of the seven stars (Revelation:1:20|), of the woman (Revelation:17:7|). But this secret will be "revealed" and then we shall understand clearly what Paul's meaning is here. {Until he be taken out of the way} (\he“s ek mesou genˆtai\). Usual construction with \he“s\ for the future (aorist middle subjunctive, \genˆtai\). Note absence of \an\ as often in N.T. and the \Koin‚\. Paul uses \he“s\ only here and strkjv@1Corinthians:4:5|. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.

rwp@2Thessalonians:2:11 @{And for this reason God sendeth them} (\kai dia touto pempei autois ho theos\). Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Romans:1:24,26,28|). {A working of error} (\energeian planˆs\). Terrible result of wilful rejection of the truth of God. {That they should believe a lie} (\eis to pisteusai autous t“i pseudei\). Note \eis to\ again and \t“i pseudei\ (the lie, the falsehood already described), a contemplated result. Note strkjv@Romans:1:25| "who changed the truth of God into the lie."

rwp@2Thessalonians:2:15 @{Songs:then} (\ara oun\). Accordingly then. The illative \ara\ is supported (Ellicott) by the collective \oun\ as in strkjv@1Thessalonians:5:6; strkjv@Galatians:6:10|, etc. Here is the practical conclusion from God's elective purpose in such a world crisis. {Stand fast} (\stˆkete\). Present imperative active of the late present \stˆko\ from \hestˆka\ (perfect active of \histˆmi\). See on ¯1Thessalonians:3:8|. {Hold the traditions} (\krateite tas paradoseis\). Present imperative of \krate“\, old verb, to have masterful grip on a thing, either with genitive (Mark:1:31|) or usually the accusative as here. \Paradosis\ (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians:1:14|), but the word is a perfectly legitimate one for teaching whether oral, {by word} (\dia logou\), or written, {by epistle of ours} (\di' epistolˆs hˆm“n\). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in strkjv@1Corinthians:11:23| says: "I received from the Lord what I also handed over (\pared“ka\) unto you." He praises them because ye "hold fast the traditions even as I delivered them unto you." The {tradition} may be merely that of men and so worthless and harmful in place of the word of God (Mark:7:8; strkjv@Colossians:2:6-8|). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. {Which ye were taught} (\has edidachthˆte\). First aorist passive indicative of \didask“\, to teach, retaining the accusative of the thing in the passive as is common with this verb like _doce“_ in Latin and teach in English.

rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patˆr hˆm“n\). It is uncertain whether the first article \ho\ is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, strkjv@2Corinthians:13:13; strkjv@Galatians:1:1|. {Which loved us} (\ho agapˆsas hˆmas\). This singular articular participle refers to \ho patˆr\, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot). {Eternal comfort} (\paraklˆsin ai“nian\). Distinct feminine form of \ai“nios\ here instead of masculine as in strkjv@Matthew:25:46|.

rwp@2Thessalonians:3:1 @{Finally} (\to loipon\). Accusative of general reference. Cf. \loipon\ strkjv@1Thessalonians:4:1|. {Pray} (\proseuchesthe\). Present middle, keep on praying. Note \peri\ as in strkjv@1Thessalonians:5:25|. {That the word of the Lord may run and be glorified} (\hina ho logos tou kuriou trechˆi kai doxazˆtai\). Usual construction of \hina\ after \proseuchomai\, sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in strkjv@1Corinthians:9:24ff.; strkjv@Galatians:2:2; strkjv@Romans:9:16; strkjv@Phillipians:2:16; strkjv@2Timothy:4:7|. Lightfoot translates "may have a triumphant career." On the word of the Lord see on ¯1Thessalonians:1:8|. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, {even as also it is with you} (\kath“s kai pros humas\). "As it does in your case" (Frame).

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

rwp@2Thessalonians:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Iˆsou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Iˆsou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell“\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakt“s peripatountos\). He calls him "brother" still. The adverb \atakt“s\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai mˆ kata tˆn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hˆn parelabosan par hˆm“n\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban“\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.

rwp@2Thessalonians:3:9 @{Not because we have not the right} (\ouch hoti ouk echomen exousian\). Paul is sensitive on his {right} to receive adequate support (1Thessalonians:2:6; 1 Co strkjv@9:4| where he uses the same word \exousian\ in the long defence of this {right}, strkjv@1Corinthians:9:1-27|). Songs:he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Corinthians:11:7-11; strkjv@Phillipians:4:45f.|). Paul uses \ouch hoti\ elsewhere to avoid misunderstanding (2Corinthians:1:24; strkjv@3:5; strkjv@Phillipians:4:17|). {But to make ourselves an ensample unto you} (\all' hina heautous tupon d“men humin\). Literally, {but that we might give ourselves a type to you}. Purpose with \hina\ and second aorist active subjunctive of \did“mi\. On \tupon\ see on ¯1Thessalonians:1:7|.

rwp@2Thessalonians:3:10 @{This} (\touto\). What he proceeds to give. {If any will not work, neither let him eat} (\hoti ei tis ou thelei ergazesthai mˆde esthiet“\). Recitative \hoti\ here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on strkjv@Genesis:3:19|. Wetstein quotes several parallels. Moffatt gives this from Carlyle's _Chartism_: "He that will not work according to his faculty, let him perish according to his necessity." Deissmann (_Light from the Ancient East_, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative \ou\) with the negative imperative in the conclusion.

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

rwp@2Thessalonians:3:14 @{And if any one obeyeth not our word by this epistle} (\ei de tis ouch hupakouei t“i log“i hˆm“n dia tˆs epistolˆs\). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative \ou\, assuming it to be true. {Note that man} (\touton sˆmeiousthe\). Late verb \sˆmeio“\, from \sˆmeion\, sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton & Milligan's _Vocabulary_). How this is to be done (by letter or in public meeting) Paul does not say. {That ye have no company with him} (\mˆ sunanamignusthai aut“i\). The MSS. are divided between the present middle infinitive as above in a command like strkjv@Romans:12:15; strkjv@Phillipians:3:16| or the present middle imperative \sunanamignusthe\ (\-ai\ and \-e\ often being pronounced alike in the _Koin‚_). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and strkjv@1Corinthians:5:9,11|. \Aut“i\ is in associative instrumental case. {To the end that he may be ashamed} (\hina entrapˆi\). Purpose clause with \hina\. Second aorist passive subjunctive of \entrep“\, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself.

rwp@2Thessalonians:3:15 @{Not as an enemy} (\mˆ h“s echthron\). This is always the problem in such ostracism as discipline, however necessary it is at times. Few things in our churches are more difficult of wise execution than the discipline of erring members. The word \echthros\ is an adjective, hateful, from \echthos\, hate. It can be passive, {hated}, as in strkjv@Romans:11:28|, but is usually active {hostile}, enemy, foe.

rwp@Info_2Timothy @ SECOND TIMOTHY FROM ROME PROBABLY EARLY AUTUMN OF 67 OR SPRING OF 68 strkjv@2Timothy:1:1 @{According to the promise of the life which is in Christ Jesus} (\kat' epaggelian z“ˆs tˆs en Christ“i Iˆsou\). "With a view to the fulfilment of the promise." See strkjv@Titus:1:1| for this same use of \kata\. For \kat' epaggelian\ see strkjv@Galatians:3:29|. See strkjv@1Timothy:4:8| for the phrase "promise of life." Here or there "life that in Christ Jesus" includes the present as well as the future.

rwp@2Timothy:1:2 @{Beloved} (\agapˆtoi\). Instead of \gnˆsi“i\ (genuine) in strkjv@1Timothy:1:2|. He had already called Timothy \agapˆton\ (verbal adjective of \agapa“\) in strkjv@1Corinthians:4:17|, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals.

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

rwp@2Timothy:1:8 @{Be not ashamed of} (\mˆ epaischunthˆis\). First aorist (ingressive) passive subjunctive (in prohibition) of \epaischunomai\, old word, to be ashamed. Again in verse 16| without augment (\epaischunthˆn\), transitive use of the passive voice as often in the _Koin‚_ (Robertson, _Grammar_, p. 818). See strkjv@Romans:1:16; strkjv@6:21|. "Do not become ashamed" (as he had not). {The testimony of our Lord} (\to marturion tou kuriou\). For the old word \marturion\ see strkjv@1Corinthians:1:6; strkjv@2:1|. Paul probably has in mind the saying of Jesus preserved in strkjv@Mark:8:38| (Luke:9:26|). See also strkjv@2:12|. {His prisoner} (\ton desmion autou\). As in strkjv@Phillipians:1:12; strkjv@Philemon:1:1,9; strkjv@Ephesians:3:1; strkjv@4:1| (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16; strkjv@2:9|. {Suffer hardship with} (\sunkakopathˆson\). First aorist active imperative of the double compound \sunkakopathe“\, first known use and in N.T. only here and strkjv@2:3| (in eccles. writers). But \kakopathe“\, to suffer evil, is old verb (2:9; strkjv@4:5|). Paul is fond of compounds of \sun\. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (\sun\) suffering with the Lord Jesus and Paul "for the gospel" (\t“i euaggeli“i\, dative case rather than associative instrumental "with"). {According to the power of God} (\kata dunamin theou\). Given by God (2Corinthians:6:7|).

rwp@2Timothy:1:11 @{For which} (\eis ho\). For the gospel. See strkjv@1Timothy:2:7| for this verse.

rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\h“i pepisteuka\). Dative case of the relative (\h“i\) with the perfect active of \pisteu“\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass“\, the very word used in strkjv@1Timothy:6:20| with \parathˆkˆn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tˆn parathˆkˆn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathˆkˆ\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinˆn tˆn hˆmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).

rwp@2Timothy:1:15 @{Are turned away from me} (\apestraphˆsan me\). Second aorist passive (still transitive here with \me\) of \apostreph“\, for which verb see strkjv@Titus:1:14|. For the accusative with these passive deponents see Robertson, _Grammar_, p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial (4:16|). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy. Nothing else is known of Phygelus and Hermogenes except this shameful item.

rwp@2Timothy:1:16 @{Grant mercy} (\d“iˆ eleos\). The phrase nowhere else in the N.T. Second aorist active optative of \did“mi\, the usual form being \doiˆ\. This is the usual construction in a wish about the future. {Unto the house of Onesiphorus} (\t“i Onˆsiphorou oik“i\). The same phrase in strkjv@4:19|. Apparently Onesiphorus is now dead as is implied by the wish in strkjv@1:18|. {For he oft refreshed me} (\hoti pollakis me anepsuxen\). First aorist active indicative of \anapsuch“\, old verb, to cool again, in LXX and _Koin‚_ often, here only in N.T., but \anapsuxis\ in strkjv@Acts:3:20|. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. {Was not ashamed of my chain} (\halusin mou ouk epaischunthˆ\). Passive deponent again (first aorist indicative) with accusative as in strkjv@1:8|. For \halusin\ (chain) see strkjv@Ephesians:6:20|. Note absence of augment in \epaischunthˆ\.

rwp@2Timothy:2:2 @{From me} (\par' emou\). As in strkjv@1:13|. Paul was Timothy's chief teacher of Christ. {Among many witnesses} (\dia poll“n martur“n\). Plutarch has \dia\ in this sense and Field (_Ot. Norv._) suggests that it is a legal phrase "supported by many witnesses." Not mere spectators, but testifiers. See Paul's use of \dia\ strkjv@1Thessalonians:4:2; strkjv@2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|. Paul in strkjv@1Corinthians:15:1-8| gives many witnesses of the resurrection of Christ. {Commit thou} (\parathou\). Second aorist middle imperative of \paratithˆmi\ (1Timothy:1:18|) to deposit, same metaphor as \parathˆkˆ\ in strkjv@1:12,14|. "Deposit thou." {Faithful} (\pistois\). "Trustworthy," "reliable," as in strkjv@1Timothy:1:12| of Paul himself. {Able} (\hikanoi\). Capable, qualified, as in strkjv@1Corinthians:15:9; strkjv@2Corinthians:2:16; strkjv@3:5|. {Others also} (\kai heterous\). Not necessarily "different," but "others in addition." This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda.

rwp@2Timothy:2:3 @{Suffer hardship with me} (\sunkakopathˆson\). See strkjv@1:8| for this verb. The old preacher challenges the young one to share hardship with him for Christ. {As a good soldier} (\hos kalos strati“tˆs\). Paul does not hesitate to use this military metaphor (this word only here for a servant of Christ) with which he is so familiar. He had already used the metaphor in strkjv@1Corinthians:9:7; strkjv@2Corinthians:10:3f.; strkjv@1Timothy:1:18|. In strkjv@Phillipians:2:25| he called Epaphroditus "my fellow-soldier" (\sunstrati“tˆn mou\) as he did Archippus in strkjv@Philemon:1:2|.

rwp@2Timothy:2:4 @{No soldier on service} (\oudeis strateuomenos\). "No one serving as a soldier." See strkjv@1Corinthians:9:7| for this old verb and strkjv@2Corinthians:10:3; strkjv@1Timothy:1:18| for the metaphorical use. {Entangleth himself} (\empleketai\). Old compound, to inweave (see strkjv@Matthew:27:29| for \plek“\), in N.T. only here and strkjv@2Peter:2:20|. Present middle (direct) indicative. {In the affairs} (\tais pragmateiais\). Old word (from \pragmateuomai\, strkjv@Luke:19:13|), business, occupation, only here in N.T. {Of this life} (\tou biou\). No "this" in the Greek, "of life" (course of life as in strkjv@1Timothy:2:2|, not existence \z“ˆ\). {Him who enrolled him as a soldier} (\t“i stratologˆsanti\). Dative case after \aresˆi\ (first aorist active subjunctive of \aresk“\, to please, strkjv@1Thessalonians:2:4|, purpose clause with \hina\) of the articular first aorist active participle of \stratologe“\, literary _Koin‚_ word (\stratologos\, from \stratos\ and \leg“\), only here in N.T.

rwp@2Timothy:2:5 @{If also a man contend in the games} (\ean de kai athlˆi tis\). Condition of third class with present (linear) active subjunctive of \athle“\, old and common verb (from \athlos\, a contest), only this verse in N.T., but \sunathle“\ in strkjv@Phillipians:1:27|. Note sharp distinction between \athlˆi\ (present subjunctive, engage in a contest in general) and \athlˆsˆi\ (first aorist active subjunctive, engage in a particular contest). Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (\nomim“s\). Old adverb, agreeably to the law, in N.T. only here and strkjv@1Timothy:1:8|. {Is not crowned} (\ou stephanoutai\). Present passive indicative of \stephano“\, old verb (from \stephanos\, crown), in N.T. only here and strkjv@Hebrews:2:7,9|. One apodosis for two protases. The victor in the athletic contests was crowned with a garland.

rwp@2Timothy:2:7 @{Consider} (\noei\). Present active imperative of \noe“\, old verb, to put your mind (\nous\) on. See strkjv@Ephesians:3:4| and like command in strkjv@1Corinthians:10:15|. {Understanding} (\sunesin\). "Comprehension" (from \suniˆmi\, to send together, to grasp). See strkjv@Colossians:1:9; strkjv@2:2|. This is a blessed promise that calls for application.

rwp@2Timothy:2:8 @{Risen from the dead} (\egˆgermenon ek nekr“n\). Perfect passive participle of \egeir“\, still risen as the perfect tense shows in strkjv@1Corinthians:15:4,12-20|. Predicate accusative. "Remember Jesus Christ as risen from the dead." This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in strkjv@Phillipians:2:5-11|. {Of the seed of David} (\ek spermatos Daueid\). The humanity of Christ as in strkjv@Romans:1:3; strkjv@Phillipians:2:7f|. {According to my gospel} (\kata to euaggelion mou\). Paul's very phrase in strkjv@Romans:2:16; strkjv@16:25|. Not a written gospel, but my message. See also strkjv@1Corinthians:15:1; strkjv@2Corinthians:11:7; strkjv@Galatians:1:11; strkjv@2:2; strkjv@1Timothy:1:11|.

rwp@2Timothy:2:10 @{For the elect's sake} (\dia tous eklektous\). "Because of the elect." God's elect (Romans:8:33; strkjv@Colossians:3:12; strkjv@Titus:1:1|) for whom Paul suffered so much (Colossians:1:6; strkjv@12:15; strkjv@Phillipians:2:17; strkjv@Ephesians:3:1,13|). {That they also may obtain} (\hina kai autoi tuch“sin\). Purpose clause with second aorist (effective) active subjunctive of \tugchan“\ with genitive. "They as well as I," Paul means. {The salvation} (\tˆs s“tˆrias\). The final salvation "with eternal glory" (\meta doxˆs ai“niou\). This phrase only here and strkjv@1Peter:5:10|, but in strkjv@2Corinthians:4:17| we have "eternal weight of glory."

rwp@2Timothy:2:14 @{That they strive not about words} (\mˆ logomachein\). Word apparently coined by Paul from \logomachia\ (1Timothy:6:4| which see), a back formation in that case. A mere war of words displeases Paul. (Titus:3:9|). {Useful} (\chrˆsimon\). Late and rare word from \chraomai\, here only in N.T. {To the subverting} (\epi katastrophˆi\). Old word (from \katastreph“\, to turn down or over), here only in N.T. (except strkjv@2Peter:2:6| in some MSS., not in Westcott and Hort)." Because of the overthrow" (result \epi\, not aim), useless for this reason. Such war of words merely upsets the hearers.

rwp@2Timothy:2:22 @{Youthful} (\ne“terikas\). Literary _Koin‚_ word (Polybius, Josephus), only here in N.T. There are lusts peculiar to flaming youth. {Flee} (\pheuge\). Present active imperative of \pheug“\, old and common verb. In this sense see strkjv@1Corinthians:6:18|. {Follow after} (\di“ke\). Present active imperative of \di“k“\ as if in a chase for which sense see strkjv@1Thessalonians:5:15|. Steady pursuit of these virtues like those in strkjv@Galatians:5:22|. {Call on the Lord} (\epikaloumenon ton kurion\). See strkjv@1Corinthians:1:2; strkjv@Romans:10:12-14|.

rwp@2Timothy:2:26 @{They may recover themselves} (\ananˆps“sin\). First aorist active subjunctive of \ananˆph“\, late and rare word, to be sober again, only here in N.T., though \nˆph“\ is in strkjv@1Thessalonians:5:6|. {Out of the snare of the devil} (\ek tˆs tou diabolou pagidos\). They have been caught while mentally intoxicated in the devil's snare (1Timothy:3:7|). See strkjv@Romans:11:9| for \pagis\. {Taken captive} (\ez“grˆmenoi\). Perfect passive participle of \z“gre“\, old verb, to take alive (\z“os, agre“\), in N.T. only here and strkjv@Luke:5:10| (of Peter). "Taken captive alive." {By him unto his will} (\hup' autou eis to ekeinou thelˆma\). This difficult phrase is understood variously. One way is to take both \autou\ and \ekeinou\, to refer to the devil. Another way is to take both of them to refer to God. Another way is to take \autou\ of the devil and \ekeinou\, of God. This is probably best, "taken captive by the devil" "that they may come back to soberness to do the will of God." There are difficulties in either view.

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

rwp@2Timothy:3:2 @{Lovers of self} (\philautoi\). Old compound adjective (\philos, autos\), here only in N.T. {Lovers of money} (\philarguroi\). Old compound adjective, in N.T. only here and strkjv@Luke:16:14|. See strkjv@1Timothy:6:10|. {Boastful} (\alazones\). Old word for empty pretender, in N.T. only here and strkjv@Romans:1:30|. {Haughty} (\huperˆphanoi\). See also strkjv@Romans:1:30| for this old word. {Railers} (\blasphˆmoi\). See strkjv@1Timothy:1:13|. {Disobedient to parents} (\goneusin apeitheis\). See strkjv@Romans:1:30|. {Unthankful} (\acharistoi\). Old word, in N.T. only here and strkjv@Luke:6:35|. {Unholy} (\anosioi\). See strkjv@1Timothy:1:9|. {Without natural affection} (\astorgoi\). See strkjv@Romans:1:31|.

rwp@2Timothy:3:8 @{Like as} (\hon tropon\). "In which manner." Adverbial accusative and incorporation of the antecedent \tropon\ into the relative clause. {Jannes and Jambres} (\Iannˆs kai Iambrˆs\). Traditional names of the magicians who withstood Moses (_Targum of Jonathan_ on strkjv@Exodus:7:11|). {Withstood} (\antestˆsan\). Second aorist active (intransitive) of \anthistˆmi\, to stand against, "they stood against" (with dative \M“usei\). Same word used of Elymas in strkjv@Acts:13:8| and repeated here \anthistantai\ (present middle indicative). Paul here pictures the seducers of the \gunaikaria\ above. {Corrupted in mind} (\katephtharmenoi ton noun\). Perfect passive participle of \kataphtheir“\, old compound, in N.T. only here in critical text. See strkjv@2Corinthians:11:3; strkjv@1Timothy:6:5| for \diaphtheir“\. The accusative \noun\ is retained in the passive. {Reprobate} (\adokimoi\). See strkjv@1Corinthians:9:27; strkjv@Titus:1:16|. They had renounced their trust (\pistin\) in Christ.

rwp@2Timothy:3:15 @{From a babe} (\apo brephous\). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy's recollections. See strkjv@Mark:9:21| \ek paidiothen\, from a child. {Thou has known} (\oidas\). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. {The sacred writings} (\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1, etc.) and in Philo. The adjective \hieros\ occurs in strkjv@1Corinthians:9:13| of the temple worship, and \gramma\ in contrast to \pneuma\ in strkjv@2Corinthians:3:6f.; strkjv@Romans:2:29| and in strkjv@John:5:47| of Moses' writings, in strkjv@Acts:28:21| of an epistle, in strkjv@Galatians:6:11| of letters (characters). In Ephesus there were \Ephesia grammata\ that were \bebˆla\ (Acts:19:19|), not \hiera\. {To make thee wise} (\se sophisai\). First aorist active infinitive of \sophiz“\, old verb (from \sophos\), in N.T. only here, and strkjv@2Peter:1:16|. {Which is in} (\tˆs en\). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."

rwp@2Timothy:3:16 @{Every scripture inspired of God is also profitable} (\pƒsa graphˆ theopneustos kai “phelimos\). There are two matters of doubt in this clause. One is the absence of the article \hˆ\ before \graphˆ\, whether that makes it mean "every scripture" or "all scripture" as of necessity if present. Unfortunately, there are examples both ways with both \pƒs\ and \graphˆ\. Twice we find \graphˆ\ in the singular without the article and yet definite (1Peter:2:6; strkjv@2Peter:1:20|). We have \pƒs Israˆl\ (Romans:11:26|) for all Israel (Robertson, _Grammar_, p. 772). Songs:far as the grammatical usage goes, one can render here either "all scripture" or "every scripture." There is no copula (\estin\) in the Greek and so one has to insert it either before the \kai\ or after it. If before, as is more natural, then the meaning is: "All scripture (or every scripture) is inspired of God and profitable." In this form there is a definite assertion of inspiration. That can be true also of the second way, making "inspired of God" descriptive of "every scripture," and putting \estin\ (is) after \kai\: "All scripture (or every scripture), inspired of God, is also profitable." {Inspired of God} (\theopneustos\). "God-breathed." Late word (Plutarch) here only in N.T. Perhaps in contrast to the commandments of men in strkjv@Titus:1:14|. {Profitable} (\“phelimos\). See strkjv@1Timothy:4:8|. See strkjv@Romans:15:4|. Four examples of \pros\ (facing, with a view to, for): \didaskalian\, teaching; \elegmon\, reproof, in LXX and here only in N.T.; \epanorth“sin\, correction, old word, from \epanortho“\, to set up straight in addition, here only in N.T., with which compare \epidiortho“\ in strkjv@Titus:1:5|; \paideian\, instruction, with which compare strkjv@Ephesians:6:4|.

rwp@2Timothy:4:1 @{I charge thee} (\diamarturomai\). Rather, "I testify." See strkjv@1Thessalonians:4:6|. See strkjv@1Timothy:5:21| for this verb and appeal to God and Christ. {Who shall judge} (\tou mellontos krinein\). "The one going or about to judge" (regular idiom with \mell“\). The quick and the dead (\z“ntas kai nekrous\). "Living and dead." See strkjv@1Thessalonians:4:16f|. {And by his appearing} (\kai tˆn epiphaneian\). Accusative of conjuration (verbs of swearing), after \diamarturomai\ as is \basileian\ (by his kingdom). See strkjv@1Thessalonians:5:27|. For \epiphaneian\, see strkjv@1:10; strkjv@Titus:2:13; strkjv@1Timothy:6:14; strkjv@2Thessalonians:2:8|.

rwp@2Timothy:4:3 @{A time when} (\kairos hote\). One of the \akair“s\ (out of season) times. {Will not endure} (\ouk anexontai\). Future middle (direct) of \anech“\. "Will not hold themselves back from" (Col. strkjv@3:13|). Having itching ears (\knˆthomenoi tˆn akoˆn\). Present middle (causative) participle of \knˆth“\, late and rare form of the Attic \kna“\, to scratch, to tickle, here only in N.T. "Getting the ears (the hearing, \tˆn akoˆn\) tickled." The Vulgate has \prurientes\. Cf. the Athenians (Acts:17:21|). Clement of Alexandria tells of speakers tickling (\knˆthontes\) the ears of those who want to be tickled. This is the temptation of the merely "popular" preacher, to furnish the latest tickle.

rwp@2Timothy:4:4 @{Will turn away their ears} (\tˆn akoˆn apostrepsousin\). Future active of old verb \apostreph“\. See strkjv@1Corinthians:12:17| for this use of \akoˆ\. The people stopped their ears and rushed at Stephen in strkjv@Acts:7:57|. {Will turn aside} (\ektrapˆsontai\). Second future passive of \ektrep“\. They prefer "myths" to "the truth" as some today turn away to "humanism," "bolshevism," "new thought" or any other fad that will give a new momentary thrill to their itching ears and morbid minds.

rwp@2Timothy:4:7 @{I have fought the good fight} (\ton kalon ag“na ˆg“nismai\). Perfect middle indicative of \ag“nizomai\, a favourite figure with Paul (1Corinthians:9:25; strkjv@Colossians:1:29|), with the cognate accusative \ag“na\ (Phillipians:1:27,30|, etc.). The "fight" is the athletic contest of his struggle for Christ. {I have finished the course} (\ton dromon teteleka\). Perfect active indicative of \tele“\. He had used this metaphor also of himself to the elders at Ephesus (Acts:20:24|). Then the "course" was ahead of him. Now it is behind him. {I have kept the faith} (\tˆn pistin tetˆrˆka\). Perfect active indicative again of \tˆre“\. Paul has not deserted. He has kept faith with Christ. For this phrase, see strkjv@Revelation:14:12|. Deissmann (_Light, etc._, p. 309) gives inscriptions in Ephesus of a man who says: "I have kept faith" (\tˆn pistin etˆrˆsa\) and another of a man of whom it is said: "He fought three fights, and twice was crowned."

rwp@2Timothy:4:10 @{Forsook me} (\me egkateleipen\). Imperfect (MSS. also have aorist, \egkatelipen\) active of the old double compound verb \egkataleip“\, for which see strkjv@Romans:9:29|. Clearly in contrast to verse 9| and in the sense of strkjv@1Timothy:6:17|, wilful desertion. Only mentioned elsewhere in strkjv@Colossians:4:14|. {Crescens} (\Krˆskˆs\). No other mention of him. {Titus to Dalmatia} (\Titos eis Dalmatian\). Titus had been asked to rejoin Paul in Nicopolis where he was to winter, probably the winter previous to this one (Titus:3:12|). He came and has been with Paul.

rwp@2Timothy:4:15 @{Be thou ware also} (\kai su phulassou\). Present middle (direct) imperative of \phulass“\, "from whom keep thyself away." {Withstood} (\antestˆ\). Second aorist active indicative of \anthistˆmi\, "stood against my words." See strkjv@3:8; strkjv@Galatians:2:11|.

rwp@2Timothy:4:16 @{At my first defence} (\en tˆi pr“tˆi apologiƒi\). Original sense of "apology" as in strkjv@Phillipians:1:7,16|. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. {No one took my part} (\oudeis moi paregeneto\). "No one came by my side" (second aorist middle indicative of \paraginomai\). See strkjv@1Corinthians:16:3|. {But all forsook me} (\alla pantes me egkateleipon\). Same verb and tense used of Demas above (verse 10|), "But all were forsaking me" (one by one) or, if aorist \egkatelipon\, "all at once left me." {May it not be laid to their account} (\mˆ autois logistheiˆ\). First aorist passive optative in future wish with negative \mˆ\. Common Pauline verb \logizomai\ (1Corinthians:13:5; strkjv@Romans:4:3,5|).

rwp@2Timothy:4:17 @{But the Lord stood by me} (\ho de kurios moi parestˆ\). Second aorist active of \paristˆmi\ (intransitive use), "took his stand by my side." See strkjv@Romans:16:2|. Clearly Jesus appeared to Paul now at this crisis and climax as he had done so many times before. {Strengthened me} (\enedunam“sen me\). "Poured power into me." See strkjv@Phillipians:4:13|. {That through me the message might be fully proclaimed} (\hina di' emou to kˆrugma plˆrophorˆthˆi\). Final clause with \hina\ and first aorist passive subjunctive of \plˆrophore“\ (see verse 5|). Either to the rulers in Rome now or, if the first imprisonment, by his release and going to Spain. {And that all the Gentiles might hear} (\kai akous“sin panta ta ethnˆ\). Continuation of the purpose with the aorist active subjunctive of \akou“\. {I was delivered out of the mouth of the lion} (\erusthˆn ek stomatos leontos\). First aorist passive indicative of \ruomai\ (1Thessalonians:1:10|). A proverb, but not certain what the application is whether to Nero or to Satan (1Thessalonians:2:18|) or to the lion in the arena where Paul could not be sent because a Roman citizen.

rwp@2Timothy:4:21 @{Before winter} (\pro cheim“nos\). Pathetic item if Paul was now in the Mamertine Dungeon in Rome with winter coming on and without his cloak for which he asked. How long he had been in prison this time we do not know. He may even have spent the previous winter or part of it here. Eubulus, Pudens, Linus, Claudia are all unknown otherwise. Irenaeus does speak of Linus. {The Lord be with thy Spirit} (\ho kurios meta tou pneumatos sou\). Let us hope that Timothy and Mark reached Paul before winter, before the end came, with the cloak and with the books. Our hero, we may be sure, met the end nobly. He is already more than conqueror in Christ who is by his side and who will welcome him to heaven and give him his crown. Luke, Timothy, Mark will do all that mortal hands can do to cheer the heart of Paul with human comfort. He already had the comfort of Christ in full measure.

rwp@Info_3John THIRD JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION Certainly III John is addressed to an individual, not to a church, though which Gaius we do not know. There are three friends of Paul with this name; Gaius of Corinth (1Corinthians:1:14|), Gaius of Macedonia (Acts:19:29|), Gaius of Derbe (Acts:20:4|), but it is unlikely that this Gaius of Pergamum (Findlay would call him) is either of these, though the _Apostolical Constitutions_ does identify him with Gaius of Derbe. It is possible that in strkjv@3John:1:9| there is an allusion to II John and, if so, then both letters went to individuals in the same church (one a loyal woman, the other a loyal man). Three persons are sharply sketched in III John (Gaius, Diotrephes, Demetrius). Gaius is the dependable layman in the church, Diotrephes the dominating official, Demetrius the kindly messenger from Ephesus with the letter, a vivid picture of early church life and missionary work. John is at Ephesus, the last of the apostles, and with an eagle's eye surveys the work in Asia Minor. The same Gnostic deceivers are at work as in the other Johannine Epistles. Pergamum is described in strkjv@Revelation:2:13| as the place "where Satan's throne is." strkjv@3John:1:1 @{The beloved} (\t“i agapˆt“i\). Four times in this short letter this verbal adjective is used of Gaius (here, 2,5,11|). See strkjv@2John:1:1| for the same phrase here, "whom I love in truth."

rwp@3John:1:2 @{I pray} (\euchomai\). Here only in John's writings. See strkjv@Romans:9:3|. {In all things} (\peri pant“n\). To be taken with \euodousthai\ and like \peri\ in strkjv@1Corinthians:16:1|, "concerning all things." {Thou mayest prosper} (\se euodousthai\). Infinitive in indirect discourse (object infinitive) after \euchomai\, with accusative of general reference \se\ (as to thee). \Euodo“\ is old verb (from \euodos\, \eu\ and \hodos\, prosperous in a journey), to have a good journey, to prosper, in LXX, in N.T. only this verse (twice), strkjv@1Corinthians:16:2; strkjv@Romans:1:10|. {Be in health} (\hugiainein\). In Paul this word always means sound teaching (1Timothy:1:10; strkjv@6:3|), but here and in strkjv@Luke:5:31; strkjv@7:10; strkjv@15:27|, of bodily health. Brooke wonders if Gaius' health had caused his friends anxiety. {Even as thy soul prospereth} (\kath“s euodoutai sou hˆ psuchˆ\). A remarkable comparison which assumes the welfare (present middle indicative of \euodo“\) of his soul (\psuchˆ\ here as the principle of the higher life as in strkjv@John:12:27|, not of the natural life as in strkjv@Matthew:6:25|).

rwp@3John:1:4 @{Greater} (\meizoteran\). A double comparative with \-teros\ added to \meiz“n\, like our "lesser" and like \mallon kreisson\ (more better) in strkjv@Phillipians:1:23|. In strkjv@Ephesians:3:8| we have \elachistoter“i\, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (\cheiroteros\, more worse) as also in Shakespeare. {Joy} (\charan\). B reads \charin\ (grace). {Than this} (\tout“n\). Ablative neuter plural after the comparative. {To hear of} (\hina akou“\). Object clause (epexegetic) with \hina\ and \akou“\, the present active subjunctive (keep on hearing of) in apposition with \tout“n\, {Walking in truth} (\en alˆtheiƒi peripatounta\). As in strkjv@2John:1:4|, which see. By the use of \tekna\ John may mean that Gaius is one of his converts (1Timothy:1:1|).

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

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

rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mˆden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo t“n ethnik“n\). Instead of the usual \ethn“n\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in strkjv@1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.

rwp@3John:1:8 @{Ought} (\opheilomen\). See for this word strkjv@1John:2:6; strkjv@3:16; strkjv@4:11|. {To welcome} (\hupolambanein\). Present active infinitive (habit of welcoming) of \hupolamban“\, old word, to take up under, to carry off (Acts:1:9|), to reply (Luke:10:30|), to suppose (Acts:2:15|), only here in N.T. in this sense of receiving hospitably or to take under one's protection like \hupodechomai\ (Luke:10:38|). {Such} (\tous toioutous\). "The such" according to the Greek idiom (1Corinthians:16:16,18|). {That we may be} (\hina gin“metha\). Purpose clause with \hina\ and the present middle subjunctive of \ginomai\, "that we may keep on becoming." {Fellow-workers} (\sunergoi\). Old compound (\sun, ergon\). {With the truth} (\tˆi alˆtheiƒi\). Songs:associative instrumental case with \sun\ in \sunergoi\, but it is not certain that this is the idea, though \sunerge“\ is so used with \ergois\ in strkjv@James:2:22|. \Sunergos\ itself occurs with the genitive of the person as in \theou sunergoi\ (1Corinthians:3:9|) or with genitive of the thing \tˆs charƒs\ (1Corinthians:3:9|). Songs:then here the meaning may be either "co-workers with such brethren for the truth" (dative of advantage) or "co-workers with the truth" (associative instrumental case).

rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti tˆi ekklˆsiƒi\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph“\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philopr“teu“n aut“n\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philopr“tos\, fond of being first (Plutarch), and made like \philopone“\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hˆmƒs\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).

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

rwp@3John:1:12 @{Demetrius hath the witness of all men} (\Dˆmˆtri“i memarturˆtai hupo pant“n\). Perfect passive indicative of \marture“\, "it has been witnessed to Demetrius (dative case) by all." We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon:1:24; strkjv@Colossians:4:4; strkjv@2Timothy:4:10|), who has come back after his desertion or with the Ephesian silversmith (Acts:19:21ff.|), who may have been converted under John's ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John's warm commendation. {And of the truth itself} (\kai hupo autˆs tˆs alˆtheias\). A second commendation of Demetrius. It is possible, in view of strkjv@1John:5:6| (the Spirit is the truth), that John means the Holy Spirit and not a mere personification of the truth. {Yea we also} (\kai hˆmeis de\). A third witness to Demetrius, that is John himself (literary plural). {Thou knowest} (\oidas\). "The words in strkjv@John:21:24| sound like an echo of this sentence" (Westcott). John knew Demetrius well in Ephesus.

rwp@Info_Acts @ THE ACTS OF THE APOSTLES BY WAY OF INTRODUCTION But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal "Acts," but they are without historical worth. Hence the importance of this book.

rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

rwp@Info_Acts @ THE AUTHOR OF THE GOSPEL ALSO The author of the Acts expressly states that he wrote "the first treatise (\ton pr“ton logon\) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Acts:1:1f.|). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

rwp@Info_Acts @ THE UNITY OF THE ACTS There are some scholars who are willing to admit the Lukan authorship of the "we" sections when the author uses "we" and "us" as in chapter strkjv@16:10-40; strkjv@20:6-28:31|. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said "we" and "us" in the "we" sections wrote "I" in strkjv@1:1| and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

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 DATE There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy _post eventum_. The other reason is the alleged use of the _Antiquities_ of Josephus by Luke. Josephus finished this work A.D. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Acts:5:36f|. and Josephus, _Ant_. XX. v, 1, 2) that Von Dobschutz (_Dictionary of the Apostolic Church_, art. Josephus) argues that the two accounts are entirely independent of each other. Songs:Luke (Luke:13:1f.|) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in strkjv@Acts:12:20-23| and _Ant_. XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul's release, that is by A.D. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of \pr“ton\ (first) in strkjv@Acts:1:1| is a common _Koin‚_ idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark's Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

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

rwp@Info_Acts @ THE PURPOSE OF THE ACTS It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul's career mainly after chapter 8. Stephen and Barnabas come in also. Still (_St. Paul on Trial_, 1923) argues that Luke meant the book as an apology to be used in Paul's trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul's series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

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

rwp@Acts:1:2 @{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:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestˆsen heauton z“nta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristˆmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch“\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmˆriois\). Literally, "in many proofs." \Tekmˆrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin‚_ (papyri, etc.). The verb \tekmair“\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmˆrion\ (proof) and \sˆmeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan“\, late _Koin‚_ verb from root \opt“\ seen in \opsomai, “phthˆn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hˆmer“n tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri tˆs basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.

rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz“\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz“\, from \halˆs\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthˆte en aut“i\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tˆn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hˆn ˆkousate mou\). Change from indirect discourse (command), infinitives \ch“rizesthai\ and \perimenein\ after \parˆggeilen\ to direct discourse without any \ephˆ\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.

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

rwp@Acts: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:1:26 @{He was numbered} (\sunkatepsˆphisthˆ\). To the Jews the lot did not suggest gambling, but "the O.T. method of learning the will of Jehovah" (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound \sunkatapsˆphiz“\ occurs here alone in the N.T. and elsewhere only in Plutarch (_Them_. 21) in the middle voice for condemning with others. \Sunpsˆphiz“\ occurs in the middle voice in strkjv@Acts:19:19| for counting up money and also in Aristophanes. \Psˆphiz“\ with \dapanˆn\ occurs in strkjv@Luke:14:28| for counting the cost and in strkjv@Revelation:13:18| for "counting" the number of the beast. The ancients used pebbles (\psˆphoi\) in voting, black for condemning, white (Revelation:2:17|) in acquitting. Here it is used in much the same sense as \katarithme“\ in verse 17|.

rwp@Acts:2:33 @{By the right hand of God} (\tˆi dexiƒi tou theou\). This translation makes it the instrumental case. The margin has it "at" instead of "by," that is the locative case. And it will make sense in the true dative case, "to the right hand of God." These three cases came to have the same form in Greek. strkjv@Romans:8:24| furnishes another illustration of like ambiguity (\tˆi elpidi\), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. {Exalted} (\hups“theis\). First aorist passive participle of \hupso“\, to lift up. Here both the literal and tropical sense occurs. Cf. strkjv@John:12:32|. {The promise of the Holy Spirit} (\tˆn epaggelian tou pneumatos tou hagiou\). The promise mentioned in strkjv@1:4| and now come true, consisting in the Holy Spirit "from the Father" (\para tou patros\), sent by the Father and by the Son (John:15:26; strkjv@16:7|). See also strkjv@Galatians:3:14|. {He hath poured forth} (\execheen\). Aorist active indicative of \ekche“\ the verb used by Joel and quoted by Peter already in verses 17,18|. Jesus has fulfilled his promise. {This which ye see and hear} (\touto ho humeis kai blepete kai akouete\). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. "The proof was before their eyes in this new energy from heaven" (Furneaux), a culminating demonstration that Jesus was the Messiah.

rwp@Acts:2:34 @{Ascended not} (\ou--anebˆ\). It is more emphatic than that: For not David ascended into the heavens. Peter quotes strkjv@Psalms:110:1| as proof. No passage in the O.T. is so constantly quoted as Messianic as this. "St. Peter does not demand belief upon his own assertion, but he again appeals to the Scriptures, and to words which could not have received a fulfilment in the case of David" (Knowling). {Sit thou} (\kathou\). Late _Koin‚_ form for earlier \kathˆso\, present middle imperative second singular of \kathˆmai\.

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

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

rwp@Acts:2:39 @{The promise} (\hˆ epaggelia\). The promise made by Jesus (1:4|) and foretold by Joel (verse 18|). {To you} (\humin\). You Jews. To your descendants, sons and daughters of verse 17|. {To all that are afar off} (\pƒsin tois eis makran\. The horizon widens and includes the Gentiles. Those "afar off" from the Jews were the heathen (Isaiah:49:1; strkjv@57:19; strkjv@Ephesians:2:13,17|). The rabbis so used it. {Shall call} (\an proskalesˆtai\). First aorist middle subjunctive with \an\ in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.

rwp@Acts:2:40 @{With many other words} (\heterois logois pleiosin\). Instrumental case. Not necessarily "different" (\heterois\), but "further," showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by \pleiosin\ ("more," not "many"), more than these given by Luke. {He testified} (\diemarturato\). First aorist middle of \diamarturomai\, old verb, to make solemn attestation or call to witness (perfective use of \dia\), while \marture“\ is to bear witness. Page insists that here it should be translated "protested solemnly" to the Jews as it seems to mean in strkjv@Luke:16:28; strkjv@Acts:20:23; strkjv@1Timothy:5:21; strkjv@2Timothy:2:14; strkjv@4:1|. {And exhorted} (\kai parekalei\). Imperfect active, kept on exhorting. {Save yourselves} (\s“thˆte\). First aorist passive of \s“z“\. Literally, Be ye saved. {Crooked} (\skolias\). Old word, opposite of \orthos\, straight. _Pravus_ the opposite of _rectus_, a perversity for turning off from the truth. Cf. strkjv@Luke:9:41; strkjv@Phillipians:2:15|.

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:3:2 @{Was carried} (\ebastazeto\). Imperfect passive, picturing the process as in verse 1|. {Laid daily} (\etithoun kath' hˆmeran\). Imperfect again describing their custom with this man. {Beautiful} (\H“raian\). This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (_Ant_. XV. 11, 3; _War_ V. 5, 3) as composed chiefly of Corinthian brass and very magnificent.

rwp@Acts:3:4 @{Fastening his eyes} (\atenisas\). First aorist (ingressive) active participle of \ateniz“\. For this verb see on strkjv@Luke:4:20; strkjv@Acts:1:10|. Peter fixed his eyes on the beggar and invited him to look (\blepson\) on them.

rwp@Acts:3:11 @The Codex Bezae adds "as Peter and John went out." {As he held} (\kratountos autou\). Genitive absolute of \krate“\, to hold fast, with accusative rather than genitive to get hold of (Acts:27:13|). Old and common verb from \kratos\ (strength, force). Perhaps out of gratitude and partly from fear (Luke:8:38|). {In the porch that is called Solomon's} (\epi tˆi stoƒi tˆi kaloumenˆi Solom“ntos\). The adjective Stoic (\stoikos\) is from this word \stoa\ (porch). It was on the east side of the court of the Gentiles (Josephus, _Ant_. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John:10:23|). {Greatly wondering} (\ekthamboi\). Wondering out of (\ek\) measure, already filled with wonder (\thambous\, verse 10|). Late adjective. Construction according to sense (plural, though \laos\ singular) as in strkjv@5:16; strkjv@6:7; strkjv@11:1|, etc.

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

rwp@Acts:3:13 @{His servant Jesus} (\ton paida Iˆsoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men pared“kate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradid“mi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.

rwp@Acts:3:17 @{And now} (\kai nun\). Luke is fond of these particles of transition (7:34; strkjv@10:5; strkjv@20:25; strkjv@22:16|) and also \kai ta nun\ (4:29; strkjv@5:38; strkjv@22:32; strkjv@27:22|), and even \kai nun idou\ (13:11; strkjv@20:22|). {I wot} (\oida\). Old English for "I know." {In ignorance} (\kata agnoian\). This use of \kata\ occurs in the _Koin‚_. See also strkjv@Philemon:1:14|. One may see strkjv@Luke:23:34| for the words of the Saviour on the Cross. "They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous" (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1Corinthians:2:8|).

rwp@Acts:3:18 @{Foreshewed} (\prokatˆggeilen\). First aorist active indicative of \prokataggell“\, late compound to announce fully beforehand. Only twice in the N.T. in the critical text (Acts:3:18; strkjv@7:52|). {That his Christ should suffer} (\pathein ton Christon autou\). Accusative of general reference with the aorist active infinitive (\pathein\ of \pasch“\) in indirect discourse (predictive purpose of God). Their crime, though real, was carrying out God's purpose (2:23; strkjv@John:3:16|). See the same idea in strkjv@Acts:17:3; strkjv@26:23|. This "immense paradox" (Page) was a stumbling block to these Jews as it is yet (1Corinthians:1:23|). Peter discusses the sufferings of Christ in strkjv@1Peter:4:13; strkjv@5:1|.

rwp@Acts:3:19 @{Repent therefore} (\metanoˆsate oun\). Peter repeats to this new crowd the command made in strkjv@Acts:2:38| which see. God's purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn. {And turn again} (\kai epistrepsate\). Definitely turn to God in conduct as well as in mind. {That your sins may be blotted out} (\pros to exaliphthˆnai hum“n tas hamartias\). Articular infinitive (first aorist passive of \exaleiph“\, to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and strkjv@Colossians:2:14|) with the accusative of general reference and with \pros\ and the accusative to express purpose. {That so} (\hop“s an\). Final particle with \an\ and the aorist active subjunctive \elth“sin\ (come) and not "when" as the Authorized Version has it. Some editors put this clause in verse 20| (Westcott and Hort, for instance). {Seasons of refreshing} (\kairoi anapsuxe“s\). The word \anapsuxis\ (from \anapsuch“\, to cool again or refresh, strkjv@2Timothy:1:16|) is a late word (LXX) and occurs here alone in the N.T. Surely repentance will bring "seasons of refreshing from the presence of the Lord."

rwp@Acts:3:21 @{Restoration} (\apokatastase“s\). Double compound (\apo, kata, histˆmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistˆmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.

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

rwp@Acts:6:10 @{They were not able to withstand} (\ouk ischuon antistˆnai\). Imperfect active of \ischu“\, to have strength, and ingressive second aorist active (intransitive) infinitive of \anthistˆmi\. They continued unable (without strength enough) to take a stand against. Stephen knocked them down, Saul included, as fast as they got up. Stephen was like a battery charged and in action. {The wisdom and spirit} (\tˆi sophiƒi kai pneumati\). Dative case. They stood up against Stephen's wisdom and the Holy Spirit "by whom he spoke" (\h“i elalei\). Instrumental case and the relative agrees with "Spirit." He kept on speaking so (\elalei\, imperfect active). It was a desperate situation.

rwp@Acts:6:11 @{Then they suborned men} (\tote hupebalon andras\). Second aorist active indicative of \hupoball“\, old verb, but here only in the N.T., to put under like a carpet, to bring men under one's control by suggestion or by money. One recalls the plight of Caiaphas in the trial of Jesus when he sought false witnesses. _Subornaverunt_. They put these men forward in an underhand way for fraud. {Blasphemous words against Moses and God} (\blasphˆma eis M“usˆn kai ton theon\). The punishment for blasphemy was stoning to death. See strkjv@Matthew:12:31| for discussion of the word \blasphˆmia, blasphˆme“, blasphˆmos\, all in the N.T. from \blapt“\, to harm, and \phˆmˆ\, speech, harmful speech, or \blax\, stupid, and \phˆmˆ\. But the charge against Stephen was untrue. Please note that Moses is here placed before God and practically on a par with God in the matter of blasphemy. The purpose of this charge is to stir the prejudices of the people in the matter of Jewish rights and privileges. It is the Pharisees who are conducting this attack on Stephen while the Sadducees had led them against Peter and John. The position of Stephen is critical in the extreme for the Sadducees will not help him as Gamaliel did the apostles.

rwp@Acts:6:12 @{They stirred up the people} (\sunekinˆsan ton laon\). They shook the people together like an earthquake. First aorist active indicative of \sunkine“\, to throw into commotion. Old verb, but here only in the N.T. The elders and the scribes (Pharisees) are reached, but no word about the Sadducees. This is the first record of the hostility of the masses against the disciples (Vincent). {Came upon him} (\epistantes\). Second aorist (ingressive) active participle of \ephistˆmi\. Rushed at him. {Seized} (\sunˆrpasan\). Effective aorist active of \sunarpaz“\ as if they caught him after pursuit.

rwp@Acts:6:14 @{We have heard him say} (\akˆkoamen autou legontos\). The only direct testimony and evidently wrong. Curiously like the charge brought against Jesus before Caiaphas that he would destroy the temple and build it again in three days. Undoubtedly Stephen had said something about Christianity before as meant for others besides Jews. He had caught the spirit of Jesus about worship as shown to the woman at Sychar in strkjv@John:4| that God is spirit and to be worshipped by men anywhere and everywhere without having to come to the temple in Jerusalem. It was inflammable material surely and it was easy to misrepresent and hard to clear up. {This Jesus of Nazareth} (\Iˆsous ho Naz“raios houtos\). With contempt.

rwp@Acts:6:15 @{As if the face of an angel} (\h“sei pros“pon aggelou\). Even his enemies saw that, wicked as they were. See strkjv@Exodus:34:30| for the face of Moses when he came down from Sinai (2Corinthians:3:7|). Page quotes Tennyson: "God's glory smote him on the face." Where were Peter and John at this crisis? Apparently Stephen stands alone before the Sanhedrin as Jesus did. But he was not alone for he saw Jesus standing at the right hand of God (Acts:7:56|). There was little that Peter and John could have done if they had been present. Gamaliel did not interpose this time for the Pharisees were behind the charges against Stephen, false though they were as Gamaliel could have found out.

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

rwp@Acts:7:4 @{When his father was dead} (\meta to apothanein auton\). \Meta\ with the accusative of the articular infinitive and the accusative of general reference (\auton\), regular Greek idiom. In strkjv@Genesis:11:32| it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in strkjv@Genesis:11:26| because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205). {Wherein ye now dwell} (\eis hˆn humeis nun katoikeite\). Note \eis\ in the sense of \en\ as often. Note also emphatic use of \humeis\ (ye) and now (\nun\).

rwp@Acts:7:5 @{Not so much as to set his foot on} (\oude bˆma podos\). From strkjv@Deuteronomy:2:5|. Old word from \bain“\, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew:27:19|). The field purchased by Abraham (Genesis:23:9-17|) was not a gift from God. {Promised} (\epˆggeilato\). First aorist middle indicative of \epaggell“\, common verb. See strkjv@Genesis:12:7; strkjv@17:8; strkjv@48:4| for this promise. Songs:God appeared again to Abraham in a strange land. {In possession} (\eis kataschesin\). Late word, in LXX, and in N.T. only here and verse 45|. From \katech“\, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. {When as yet he had no child} (\ouk ontos aut“i teknou\). Genitive absolute with negative \ouk\ rather than \mˆ\ to emphasize actual absence of a child. He had only the promise of God about the land and the child.

rwp@Acts:7:6 @{On this wise} (\hout“s\). A free quotation from strkjv@Genesis:15:13|. {Should sojourn} (\estai paroikon\). Shall be a sojourner, \Paroikos\ (\para\, beside, \oikos\, home), one dwelling near one's home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; strkjv@13:17|), and descriptive of Christians (Ephesians:2:19; strkjv@1Peter:1:17; strkjv@2:11|). {In a strange land} (\en gˆi allotriƒi\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\etˆ tetrakosia\). Accusative of duration of time. As in strkjv@Genesis:15:13|, but a round number as in strkjv@Exodus:12:40| the time is 430 years. But in strkjv@Galatians:3:17| Paul, following the LXX in strkjv@Exodus:12:40|, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.

rwp@Acts:7:7 @{Will I judge} (\krin“ eg“\). Future (accent on \“\) active indicative of \krin“\ and \eg“\ (I) expressed is emphatic. {In this place} (\en t“i top“i tout“i\). Quoted from strkjv@Exodus:3:12| and referring to Sinai or Horeb, but Stephen applies it to the Promised Land.

rwp@Acts:7:13 @{At the second time} (\en t“i deuter“i\). This expression only here in the N.T. This second visit is recorded in strkjv@Genesis:45:1ff|. {Became manifest} (\phaneron egeneto\). In strkjv@Genesis:41:12| the fact that Joseph was a Hebrew had been incidentally mentioned to Pharaoh, but now it was made clear to him.

rwp@Acts:7:16 @{They were carried over unto Shechem} (\metetethˆsan eis Suchem\). First aorist passive of \metatithˆmi\, only here in the N.T. in this sense of changing places. Jacob was buried in the cave of Machpelah (Genesis:50:13|). The O.T. does not say where the sons of Jacob were buried save that Joseph was buried in Shechem (Joshua:24:32|). Possibly only "our fathers" without Jacob is the subject of "were carried." {Which Abraham bought} (\h“i “nˆsato Abraam\). Hackett is sure that our present text is wrong. Hort notes some sixty "primitive errors" in the critical text of the N.T. It is possible that this is also one. If "Jacob" is substituted for "Abraham," the matter is cleared up. "It is quite as likely, judging _a priori_, that the word producing the error escaped from some early copyist as that so glaring an error was committed by Stephen" (Hackett). At any rate Abraham bought a burying-place, the cave of Machpelah, from Ephron the Hittite at Hebron (Genesis:23:16|), while Jacob bought a field from the sons of Hamor at Shechem (Genesis:33:19; strkjv@Joshua:24:32|). Abraham had built an altar at Shechem when he entered Canaan (Genesis:12:6f.|). It is possible, of course, that Abraham also bought the ground on which the altar stood. {In Shechem} (\en Suchem\). This is the reading of Aleph B C instead of the Textus Receptus \tou Suchem\ which makes it "Hamar the father of Sichem." "In Shechem" is the true reading.

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

rwp@Acts:7:21 @{When he was cast out} (\ektethentos autou\). Genitive absolute with first aorist passive participle of \ektithˆmi\. {Took up} (\aneilato\). Second aorist middle indicative (with first aorist vowel \a\ instead of \e\ as often in the _Koin‚_) of \anaire“\, common in the N.T. in the sense of take up and make away with, to kill as in verse 28|, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from strkjv@Exodus:2:5|. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (_Clouds_, 531): "I exposed (the child), and some other women, having taken it, adopted (\aneileto\) it." Vulgate has _sustulit_. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett). {Nourished him for her own son} (\anethrepsato auton heautˆi eis huion\). Literally, "she nursed him up for herself (\heautˆi\ besides middle voice) as a son." This use of \eis\=as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew _le_. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, _Ant_. ii. 9, 7).

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:7:23 @{When he was well-nigh forty years old} (\H“s eplˆrouto aut“i tessarakontaetˆs chronos\). A rather awkward Greek idiom for the English: "When a forty year old time (same idiom in strkjv@Acts:13:18| and only twice in the N.T.) was being fulfilled (\eplˆrouto\, imperfect passive) for him (dative case)." The life of Moses is divided into three periods of forty years each (in Egypt 40 years, in Midian 40, governed Israel 40, 120 when he died, strkjv@Deuteronomy:34:7|). {It came into his heart} (\anebˆ epi tˆn kardian autou\). Second aorist active indicative of \anabain“\, common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in strkjv@Jeremiah:3:16; strkjv@Isaiah:65:17; strkjv@1Corinthians:2:9|. {To visit} (\episkepsasthai\). First aorist middle infinitive of \episkeptomai\, old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Luke:7:16|). Our "visit" is from Latin _video_, to see, _visito_, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring.

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

rwp@Acts:7:35 @{This Moses} (\Touton ton M“usˆn\). Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of \houtos\ here about Moses: verse 35| twice, 36,37,38,40|). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt {denied} (\ˆrnˆsanto\) Moses as now you the Jews denied (\ˆrnˆsasthe\, strkjv@3:13|) Jesus. Those in Egypt scouted Moses as "ruler and judge" (verses 27,35|, \archonta kai dikastˆn\) and God "hath sent" (\apestalken\, perfect active indicative, state of completion) Moses "both a ruler and a deliverer" (\archonta kai lutr“tˆn\) as Jesus was to be (Luke:1:68; strkjv@2:38; strkjv@Hebrews:9:12; strkjv@Titus:2:14|). "Ransomer" or "Redeemer" (\lutr“tˆs\) is not found elsewhere, \lutron\ (ransom), \lutro“\, to ransom, and \lutr“sis\, ransoming or redemption, are found often. In strkjv@Acts:5:31| Christ is termed "Prince and Saviour." {With the hand} (\sun cheiri\). Songs:the correct text. The Pharisees had accused Stephen of blaspheming "against Moses and God" (6:11|). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation (\sun\) with the hand of the Angel of Jehovah.

rwp@Acts:7:37 @{Like unto me} (\h“s eme\). This same passage Peter quoted to the crowd in Solomon's Porch (Acts:3:22|). Stephen undoubtedly means to argue that Moses was predicting the Messiah as a prophet like himself who is no other than Jesus so that these Pharisees are in reality opposing Moses. It was a neat turn.

rwp@Acts:7:39 @{To whom} (\h“i\). That is Moses, this Moses. {Would not be} (\ouk ˆthelˆsan genesthai\). Aorist active, negative aorist, were unwilling to become (\genesthai\) obedient. {Thrust him from them} (\ap“santo\). Indirect middle of the very verb used of the man (verse 27|) who "thrust" Moses away from him. {Turned back} (\estraphˆsan\). Second aorist passive indicative of \streph“\, to turn. They yearned after the fleshpots of Egypt and even the gods of Egypt. It is easy now to see why Stephen has patiently led his hearers through this story. He is getting ready for the home-thrust.

rwp@Acts:7:40 @{Gods which shall go before us} (\theous hoi proporeusontai hˆm“n\). strkjv@Exodus:32:1|. As guides and protectors, perhaps with some allusion to the pillar of fire and of cloud that had gone before them (Exodus:13:21|). The future indicative here with \hoi\ (relative) expresses purpose. {Ye wot not} (\ouk oidamen\). We do not know. How quickly they had forgotten both God and Moses while Moses was absent in the mount with God. {Become of him} (\egeneto aut“i\). Happened to him. "This" (\houtos\) here is a contemptuous allusion to Moses by the people.

rwp@Acts:7:42 @{Gave them up} (\pared“ken\). First aorist active indicative of \paradid“mi\. This same form occurs three times like clods on a coffin in a grave in strkjv@Romans:1:24,26,28| where Paul speaks of God giving the heathen up to their lusts. {To serve the host of heaven} (\latreuein tˆi stratiƒi tou ouranou\). The verb \latreu“\ is used of the worship of God (Matthew:4:10|) as well as of idols as here (from \latron\, hire, \latris\, hireling, then to serve). But the worship of the host of heaven (Deuteronomy:17:3; strkjv@2Kings:17:16; strkjv@21:3; strkjv@2Chronicles:33:3,5; strkjv@Jeremiah:8:2; strkjv@19:13|) is Sabaism or worship of the host (\stratia\) of heaven (sun, moon, and stars) instead of the Lord of hosts. This star-worship greatly injured the Jews. {In the book of the prophets} (\en bibl“i t“n prophˆt“n\). That is the twelve minor prophets which the Jews counted as one book (cf. strkjv@Acts:13:40|). This quotation is from strkjv@Amos:5:25-27|. The greater prophets were Isaiah, Jeremiah, Ezekiel. {Slain beasts} (\sphagia\). Here only in the N.T. (from strkjv@Amos:5:25|) \sphagˆ\, slaughter, \sphaz“\, to slay.

rwp@Acts:7:44 @{The tabernacle of the testimony} (\hˆ skˆnˆ tou marturiou\). Probably suggested by the mention of "the tabernacle of Moloch" (verse 43|). See on ¯Matthew:17:4| for discussion of \skˆnˆ\ (from \skia\, shadow, root \ska\, to cover). This first sanctuary was not the temple, but the tent in the wilderness. "Stephen passes on from the conduct of the Israelites to his other argument that God is not necessarily worshipped in a particular spot" (Page). {According to the figure} (\kata ton tupon\). According to the type or pattern. \Tupos\ is from \tupt“\, to strike, to smite, and is the print of the blow (John:20:25|), then the figure formed by a blow or impression like our type, a model or example. Quoted from strkjv@Exodus:25:40|. Common word in the old Greek. {That he had seen} (\hon he“rakei\). Past perfect active of \hora“\, to see (double reduplication).

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

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

rwp@Acts:7:52 @{Which of the prophets} (\tina t“n prophˆt“n\). Jesus (Luke:11:47; strkjv@Matthew:23:29-37|) had charged them with this very thing. Cf. strkjv@2Chronicles:36:16|. {Which shewed before} (\prokataggeilantas\). The very prophets who foretold the coming of the Messiah their fathers killed. {The coming} (\tˆs eleuse“s\). Not in ancient Greek or LXX and only here in the N.T. (in a few late writers). {Betrayers} (\prodotai\). Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and strkjv@Luke:6:16; strkjv@2Timothy:3:4|. It cut like a knife. It is blunter than Peter in strkjv@Acts:3:13|. {Murderers} (\phoneis\). The climax with this sharp word used of Barabbas (3:14|).

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

rwp@Acts:7:57 @{Stopped their ears} (\suneschon ta “ta aut“n\). Second aorist active of \sunech“\, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. strkjv@Matthew:26:65|). {Rushed upon him with one accord} (\h“rmˆsan homothumadon ep' auton\). Ingressive aorist active indicative of \horma“\, to rush impetuously as the hogs did down the cliff when the demons entered them (Luke:8:33|). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John:8:31|). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. {Out of the city} (\ek tˆs pole“s\). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts:21:30f.|). {Stoned} (\elithoboloun\). Imperfect active indicative of \lithobole“\, began to stone, from \lithobolos\ (\lithos\, stone, \ball“\, to throw), late Greek verb, several times in the N.T. as strkjv@Luke:13:34|. Stoning was the Jewish punishment for blasphemy (Leviticus:24:14-16|). {The witnesses} (\hoi martures\). The false testifiers against Stephen suborned by the Pharisees (Acts:6:11,13|). These witnesses had the privilege of casting the first stones (Deuteronomy:13:10; strkjv@17:7|) against the first witness for Christ with death (_martyr_ in our modern sense of the word). {At the feet of a young man named Saul} (\para tous podas neaniou kaloumenou Saulou\). Beside (\para\) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Acts:22:3|). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.

rwp@Acts:7:60 @{Kneeled down} (\theis ta gonata\). Second aorist active participle of \tithˆmi\, placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@22:36; strkjv@21:5|) and Mark once (15:19|). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. {Lay not this sin to their charge} (\mˆ stˆsˆis autois tautˆn tˆn hamartian\). First aorist (ingressive) active subjunctive with \mˆ\, regular Greek idiom, Place not to them or against them (dative \autois\) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Luke:23:34|). {He fell asleep} (\ekoimˆthˆ\). First aorist passive indicative of \koima“\, to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also strkjv@Acts:13:36; strkjv@1Corinthians:15:18|, etc. Our word cemetery (\koimˆtˆrion\) is the sleeping place of the dead. Knowling calls \ekoimˆthˆ\ here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene."

rwp@Acts:8:1 @{Was consenting} (\ˆn suneudok“n\). Periphrastic imperfect of \suneudoke“\, a late double compound (\sun, eu, doke“\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeinˆi tˆi hˆmerƒi\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\di“gmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \di“gmos\ from \di“k“\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparˆsan\). Second aorist passive indicative of \diaspeir“\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\plˆn t“n apostol“n\). Preposition \plˆn\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

rwp@Acts:8:3 @{Laid waste} (\elumaineto\). Imperfect middle of \lumainomai\, old verb (from \lumˆ\, injury), to dishonour, defile, devastate, ruin. Only here in the N.T. Like the laying waste of a vineyard by a wild boar (Psalms:79:13|). Picturesque description of the havoc carried on by Saul now the leader in the persecution. He is victor over Stephen now who had probably worsted him in debate in the Cilician synagogue in Jerusalem. {Into every house} (\kata tous oikous\). But Luke terms it "the church" (\tˆn ekklˆsian\). Plainly not just an "assembly," but an organized body that was still "the church" when scattered in their own homes, "an unassembled assembly" according to the etymology. Words do not remain by the etymology, but travel on with usage. {Haling} (\sur“n\). Literally, dragging forcibly (=hauling). Present active participle of \sur“\, old verb. {Men and women} (\andras kai gunaikas\). A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. strkjv@9:2; strkjv@22:4|). This fact will be a bitter memory for Paul always. {Committed} (\paredidou\). Imperfect active of \paradid“mi\, old verb, kept on handing them over to prison.

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

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

rwp@Acts:8:9 @{Simon} (\Sim“n\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\proupˆrchen mageu“n\). An ancient idiom (periphrastic), the present active participle \mageu“n\ with the imperfect active verb from \prouparch“\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu“\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existan“n). Present active participle of the verb \existan“\, later form of \existˆmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageu“n\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."

rwp@Acts:8:10 @{That power of God which is called Great} (\hˆ Dunamis tou theou hˆ kaloumenˆ Megalˆ\). Apparently here already the oriental doctrine of emanations or aeons so rampant in the second century. This "power" was considered a spark of God himself and Jerome (in strkjv@Matthew:24|) quotes Simon (Page) as saying: _Ego sum sermo Dei,... ego omnipotens, ego omnia Dei_. Simon claimed to _impersonate God_.

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

rwp@Acts:8:17 @{Laid they their hands} (\epetithesan tas cheiras\). Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (2:4,33|) nor in strkjv@4:31; strkjv@10:44| nor is it mentioned in strkjv@1Corinthians:12; 14|. It is mentioned in strkjv@Acts:6:7| about the deacons and in strkjv@13:3| when Barnabas and Saul left Antioch. And in Saul's case it was Ananias who laid his hands on him (9:17|). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of "confirmation" appeals to this passage, but inconclusively. {They received} (\elambanon\). Imperfect active, repetition as before and \pari passu\ with the laying on of the hands.

rwp@Acts:8:18 @{When Simon saw} (\Id“n de ho Sim“n\). This participle (second aorist active of \hora“\) shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power. {He offered them money} (\prosˆnegken chrˆmata\). Second aorist active indicative of \prospher“\. He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called "Simony" because of this offer of Simon.

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

rwp@Acts:8:21 @{Lot} (\klˆros\). Same idea as "part" (\meris\), only as a figure. {Matter} (\logoi\). Literally, word or subject (as in strkjv@Luke:1:4; strkjv@Acts:15:6|), the power of communicating the Holy Spirit. This use of \logos\ is in the ancient Greek. {Straight} (\eutheia\). Quotation from strkjv@Psalms:78:37|. Originally a mathematically straight line as in strkjv@Acts:9:11|, then moral rectitude as here.

rwp@Acts:8:22 @{Wickedness} (\kakias\). Only here in Luke's writings, though old word and in LXX (cf. strkjv@1Peter:2:1,16|). {If perhaps} (\ei ara\). _Si forte_. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in strkjv@Mark:11:13|. Peter may have thought that his sin was close to the unpardonable sin (Matthew:12:31|), but he does not close the door of hope. {The thought} (\hˆ epinoia\). Old Greek word from \epinoe“\, to think upon, and so purpose. Only here in the N.T.

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

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

rwp@Acts:8:27 @{A eunuch of great authority} (\eunouchos dunastˆs\). Eunuchs were often employed by oriental rulers in high posts. _Dynasty_ comes from this old word \dunastˆs\ used of princes in strkjv@Luke:1:52| and of God in strkjv@1Timothy:6:15|. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy:23:1|), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. {Candace} (\Kandakˆs\). Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia. {Treasure} (\gazˆs\). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T. {For to worship} (\proskunˆs“n\). Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, _Grammar_, p. 1128).

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

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

rwp@Acts:8:31 @{How can I, except some one shall guide me?} (\P“s gar an dunaimˆn ean me tis hodˆgˆsei me?\). This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with \an\ and the optative, but the condition (\ean\, instead of the usual \ei\, and the future indicative) is of the first class (determined or fulfilled. Robertson, _Grammar_, p. 1022), a common enough phenomenon in the _Koin‚_. The eunuch felt the need of some one to guide (\hodˆge“\ from \hodˆgos\, guide, and that from \hodos\, way, and \hegeomai\, to lead).

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

rwp@Acts:9:1 @{Yet} (\eti\). As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in strkjv@8:3|. The zeal of Saul the persecutor increased with success. {Breathing threatening and slaughter} (\enpne“n apeilˆs kai phonou\). Present active participle of old and common verb. Not "breathing out," but "breathing in" (inhaling) as in Aeschylus and Plato or "breathing on" (from Homer on). The partitive genitive of \apeilˆs\ and \phonou\ means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that "Benjamin shall ravin as a wolf" (Genesis:49:27|). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (8:1|) and now he revelled in the slaughter of the saints both men and women. In strkjv@26:11| Luke quotes Paul as saying that he was "exceedingly mad against them."

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

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

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

rwp@Acts:9:6 @The best MSS. do not have "trembling and astonished," and "What wilt thou have me to do, Lord?" The Textus Receptus put these words in here without the authority of a Greek codex. See strkjv@22:10| above for the genuine text. {It shall be told thee} (\lalˆthˆsetai\). Future passive indicative of \lale“\. It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (John:16:12|). {What} (\hoti\). Rare in _Koin‚_ use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, _Grammar_, p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul.

rwp@Acts:9:7 @{That journeyed with him} (\hoi sunodeuontes aut“i\). Not in the older Greek, but in the _Koin‚_, with the associative instrumental. {Speechless} (\eneoi\). Mute. Only here in N.T., though old word. {Hearing the voice, but beholding no man} (\akouontes men tˆs ph“nˆs, mˆdena de the“rountes\). Two present active participles in contrast (\men, de\). In strkjv@22:9| Paul says that the men "beheld the light" (\to men ph“s etheasanto\), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me" (\tˆn de ph“nˆn ouk ˆkousan tou lalountos moi\). Instead of this being a flat contradiction of what Luke says in strkjv@9:7| it is natural to take it as being likewise (as with the "light" and "no one") a distinction between the "sound" (original sense of \ph“nˆ\ as in strkjv@John:3:8|) and the separate words spoken. It so happens that \akou“\ is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of \ph“nˆ\. They heard the sound (9:7|), but did not understand the words (22:9|). However, this distinction in case with \akou“\, though possible and even probable here, is by no means a necessary one for in strkjv@John:3:8| where \ph“nˆn\ undoubtedly means "sound" the accusative occurs as Luke uses \ˆkousen ph“nˆn\ about Saul in strkjv@Acts:9:4|. Besides in strkjv@22:7| Paul uses \ˆkousa ph“nˆs\ about himself, but \ˆkousa ph“nˆn\ about himself in strkjv@76:14|, interchangeably.

rwp@Acts:9:9 @{Not seeing} (\mˆ blep“n\). The usual negative \mˆ\ of the participle. It was a crisis for Saul, this sudden blindness for three days (\hˆmeras treis\, accusative of extent of time). Later (Galatians:4:15|) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.

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

rwp@Acts:9:11 @{To the street} (\epi tˆn rhumˆn\). See on ¯Luke:14:21|. A run way (from \rhe“\, to run) between the houses. Songs:were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad. {Straight} (\eutheian\). Most of the city lanes were crooked like the streets of Boston (old cow-paths, people say), but this one still runs "in a direct line from the eastern to the western gate of the city" (Vincent). Since the ancients usually rebuilt on the same sites, it is probable that the line of the street of that name today is the same, though the actual level has been much raised. Hence the identification of the house of Ananias and the house of Judas are very precarious.

rwp@Acts:9:13 @{How much evil} (\hosa kaka\). How many evil things. Saul's reputation (26:10|) as a persecutor had preceded him. {To thy saints} (\tois hagiois\). Dative of disadvantage. "Used here for the first time as a name for the Christians" (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (9:32,41; strkjv@26:10; strkjv@1Corinthians:1:2|, etc.). This common word is from \to hagos\, religious awe or reverence and is applied to God's name (Luke:1:49|), God's temple (Matthew:24:15|), God's people as set apart for God (Luke:1:70; strkjv@2:23; strkjv@Romans:1:7|, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy.

rwp@Acts:9:15 @{A chosen vessel} (\skeuos eklogˆs\). A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular _Koin‚_. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2Corinthians:4:7|) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (9:17; strkjv@22:14f.|) and in strkjv@26:16f.| Paul blends the message of Jesus to Ananias with that to him as one. {Before the Gentiles} (\en“pion t“n ethn“n\). This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Ephesians:3:6-12|).

rwp@Acts:9:16 @{I will shew} (\hupodeix“\). Beforehand as a warning as in strkjv@Luke:3:7| and from time to time. {He must suffer} (\dei auton pathein\). Constative aorist active infinitive (\pathein\, from \pasch“\) covering the whole career of Saul. Suffering is one element in the call that Saul receives. He will learn "how many things" (\hosa\) are included in this list by degrees and by experience. A glance at strkjv@2Corinthians:10-12| will show one the fulfilment of this prophecy. But it was the "gift" of Christ to Paul to go on suffering (\paschein\, present infinitive, strkjv@Phillipians:1:39|).

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:9:18 @{Fell off} (\apepesan\). Second aorist active indicative (note--an ending like first aorist) of \apopipt“\, old verb, but here alone in the N.T. {As if it were scales} (\h“s lepides\). Chiefly late word (LXX) from \lep“\, to peel, and only here in the N.T. See Tobit strkjv@11:13, "The white film peeled from his eyes" (\elepisthˆ\). Luke does not say that actual "scales" fell from the eyes of Saul, but that it felt that way to him as his sight returned, "as if" (\h“s\). Medical writers use the word \lepis\ for pieces of the skin that fall off (Hobart, _Medical Language of St. Luke_, p. 39). Luke may have heard Paul tell of this vivid experience. {Was baptized} (\ebaptisthˆ\). First aorist passive indicative. Apparently by Ananias (22:16|) as a symbol of the new life in Christ already begun, possibly in the pool in the house of Judas as today water is plentiful in Damascus or in Abana or Pharpar (Furneaux), better than all the waters of Israel according to Naaman (2Kings:5:12|).

rwp@Acts:9:19 @{Was strengthened} (\enischuthˆ\). First aorist passive indicative of \enischu“\, to receive strength (\ischus\), comparatively late verb and here only in the N.T. save strkjv@Luke:22:43| where it is doubtful. Poor verse division. This clause belongs in sense to verse 18|. {Some days} (\hˆmeras tinas\). An indefinite period, probably not long, the early period in Damascus before Saul left for Arabia (Galatians:1:13-24|).

rwp@Acts:9:20 @{He proclaimed Jesus} (\ekˆrussen ton Iˆsoun\). Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus. {That he is the Son of God} (\hoti houtos estin ho huios tou theou\). This is Paul's platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By "the Son of God" Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (John:1:34|) and of Nathanael (John:1:49|) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (John:20:28|). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.

rwp@Acts:9:21 @{Were amazed} (\existanto\). Imperfect middle indicative of \existˆmi\. They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor. {Made havock} (\porthˆsas\). First aorist active participle of \porthe“\, to lay waste, an old verb, but only here and strkjv@Galatians:1:13,23| by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Samuel:10:12|) revived with a new meaning (Furneaux). {Had come} (\elˆluthei\). Past perfect indicative active. {Might bring} (\agagˆi\). Second aorist (effective) active subjunctive of \ag“\ with \hina\ (purpose). {Bound} (\dedemenous\). Perfect passive participle of \de“\. Interesting tenses.

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

rwp@Acts:9:23 @{When many days were fulfilled} (\H“s eplˆrounto hˆmerai hikanai\). Imperfect passive indicative of \plˆro“\, old and common verb, were in process of being fulfilled. How "many" (considerable, \hikanai\, common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from strkjv@Galatians:1:16-18| was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about "three years" which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul's Epistles. Songs:we must assume the return of Saul from Arabia at this juncture, between verses 22,23|, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. {Took counsel together} (\sunebouleusanto\). First aorist (effective) middle indicative of \sunbouleu“\, old and common verb for counselling (\bouleu“\) together (\sun\). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16|). {To kill him} (\anelein auton\). Second aorist (effective) active infinitive of \anaire“\, to take up, to make away with, to kill (Luke:23:32; strkjv@Acts:12:1|, etc.). The infinitive expresses purpose here as is done in verse 24| by \hop“s\ and the aorist active subjunctive of the same verb (\anel“sin\). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Corinthians:11:24|).

rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala“\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sarganˆ\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.

rwp@Acts:9:26 @{He assayed} (\epeirazen\). Imperfect active of conative action. {To join himself} (\kollasthai\). Present middle (direct) infinitive of conative action again. Same word \kolla“\ in strkjv@Luke:15:15; strkjv@Acts:10:28|. See on ¯Matthew:19:5| for discussion. {Were all afraid of him} (\pantes ephobounto auton\). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. {Not believing} (\mˆ pisteuontes\). They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. {Was} (\estin\). The present tense is here retained in indirect discourse according to the common Greek idiom.

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:9:29 @{Preaching boldly} (\parrˆsiazomenos\). For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians:1:22|) and in the city preached mainly in the synagogues of the Hellenists (\pros tous Hellenistas\) as Stephen had done (Acts:8:9|). As a Cilician Jew he knew how to speak to the Hellenists. {Disputed} (\sunezˆtei\). Imperfect active of \sunzˆte“\, the very verb used in strkjv@6:9| of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. {But they went about to kill him} (\Hoi de epecheiroun anelein auton\). Demonstrative \hoi\ with \de\ and the conative imperfect of \epicheire“\, to put the hand to, to try, an old verb used in the N.T. only three times (Luke:1:1; strkjv@Acts:9:29; strkjv@19:3|). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts:22:17-21|) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul's credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.

rwp@Acts:9:30 @{Knew it} (\epignontes\). Second aorist active participle of \epigin“sk“\, to know fully. The disciples saw it clearly, so they {conducted} (\katˆgagon\, effective second aorist active indicative of \katag“\). {Sent forth} (\exapesteilan\). Double compound (\ex\, out, \apo\, away or off). Sent him out and off {to Tarsus} (\eis Tarson\). Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now?

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

rwp@Acts:9:37 @{In an upper chamber} (\en huper“i“i\). See on ¯1:13|. Also in verse 39|. In that house. This service was rendered by the women, though Luke has \lousantes\ (masculine plural aorist active participle of \lou“\), a general way of saying "they washed." The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed.

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

rwp@Acts:9:40 @{Put them all forth} (\ekbal“n ex“ pantas\). Second aorist (effective) active participle of \ekball“\, a rather strong word, perhaps with some difficulty. Cf. strkjv@Mark:5:40| which incident Peter may have recalled. The words are not genuine in strkjv@Luke:8:54|. Peter's praying alone reminds one of Elijah (1Kings:17:20|) and the widow's son and Elisha for the Shunammite's son (2Kings:4:33|). {Tabitha, arise} (\Tabeitha, anastˆthi\). With sublime faith like \Taleitha koum\ of Jesus in strkjv@Mark:5:41|. {She sat up} (\anekathisen\). Effective aorist active indicative of \anakathiz“\. Often in medical writers, only here in the N.T. and strkjv@Luke:7:15| where Westcott and Hort have in the margin the uncompounded form \ekathisen\. Vivid picture.

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

rwp@Acts:10:3 @{Coming in} (\eiselthonta\). Ingressive second aorist active participle, not present. Songs:punctiliar, "saw come," not "saw coming." Songs:also "say" or "speak," not "saying." Luke repeats the account of this vision to Cornelius twice (10:30; strkjv@11:13|) and also the story of the vision to Peter (10:1-16,28; strkjv@11:5|).

rwp@Acts:10:5 @{Fetch} (\metapempsai\). First aorist middle (indirect, for one's self) imperative of \metapemp“\, usual voice in ancient Greek with this verb in sense of sending another for one's own sake. Only in Acts in the N.T. See also strkjv@10:22|.

rwp@Acts:10:11 @{Beholdeth} (\the“rei\). Vivid historical present and change from past time. {Opened} (\ane“igmenon\, perfect passive participle with double reduplication, state of completion). {Descending} (\katabainon\). Present active participle describing the process. {Sheet} (\othonˆn\). Old word for linen cloth and only here in the N.T. Accusative case in apposition with \skeuos\ (vessel). {Let down} (\Kathiemenon\). Present passive participle of \Kathiˆmi\. Old verb, but in the N.T. only here and strkjv@Luke:5:19; strkjv@Acts:9:25|. Linear action here picturing the process, "being let down." {By four corners} (\tessarsin archais\). Instrumental case of \archˆ\, beginning. We say "end" or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. strkjv@Isaiah:11:12| had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).

rwp@Acts:10:14 @{Not so, Lord} (\Mˆdam“s, kurie\). The negative \mˆdam“s\ calls for the optative \eiˆ\ (may it not be) or the imperative \est“\ (let it be). It is not \oudam“s\, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (\thuson\) the unclean animals as from the Lord (\kurie\) but declines it three times. {For I have never eaten anything} (\hoti oudepote ephagon pan\). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of \pan\ (everything) with \oudepote\ (never) is like the Hebrew (_lo--k“l_) though a like idiom appears in the vernacular _Koin‚_ (Robertson, _Grammar_, p. 752). {Common and unclean} (\koinon kai akatharton\). \Koinos\ from epic \xunos\ (\xun, sun\, together with) originally meant common to several (Latin _communis_) as in strkjv@Acts:2:44; strkjv@4:32; strkjv@Titus:1:4; strkjv@Jude:1:3|. The use seen here (also strkjv@Mark:7:2,5; strkjv@Romans:14:14; strkjv@Hebrews:10:29; strkjv@Revelation:21:27; strkjv@Acts:10:28; strkjv@11:8|), like Latin _vulgaris_ is unknown in ancient Greek. Here the idea is made plain by the addition of \akatharton\ (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on ¯Mark:7:18f.| where Mark adds the remarkable participle \kathariz“n\ (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

rwp@Acts:10:24 @{Was waiting} (\ˆn prosdok“n\). Periphrastic imperfect active, in eager expectation and hope, directing the mind (\doka“\) towards (\pros\) anything. Old and common verb. {Near} (\anagkaious\). Only instance in the N.T. of this sense of \anagkaios\ from \anagkˆ\, necessity, what one cannot do without, necessary (1Corinthians:12:22|), duty (Acts:13:46|), or blood relations as here. The ancient Greek writers combined these two words (\suggeneis\, kinsmen, \anagkaious\, necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.

rwp@Acts:10:25 @{That Peter entered} (\tou eiselthein ton Petron\). This is a difficult construction, for the subject of \egeneto\ (it happened) has to be the articular genitive infinitive \tou eiselthein\ with the accusative of general reference \ton Petron\. Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of \tou\ and the infinitive as the subject of a verb occurs in the LXX (2Chronicles:6:7|, etc.). See Robertson, _Grammar_, pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in strkjv@Acts:20:3; strkjv@27:1|. But the Codex Bezae avoids this awkward idiom by the genitive absolute (\proseggizontos tou Petrou\) and some additional details (one of the servants ran forward and announced that he was come). {Worshipped him} (\prosekunˆsen\). "Cornelius was not an idolator and would not have honoured Peter as a god" (Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (verse 26|). Jesus accepted such worship (Matthew:8:2; strkjv@Luke:5:8| by Peter).

rwp@Acts:10:29 @{Without gainsaying} (\anantirrhˆt“s\). \A\ privative with compound adverb from \anti\ (back, in return, against) and verbal \rhˆtos\ (from \errhˆthˆn\, to speak). Late and rare and here only in the N.T., but the adjective in strkjv@19:36|. Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius (10:19-23|). Peter's objections were made to the Lord in the vision which he did not understand. But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom. {With what intent} (\tini log“i\). More exactly, "for what reason" as in Plato, _Gorgias_ 512 C.

rwp@Acts:10:30 @{Four days ago} (\apo tetartˆs hˆmeras\). From the fourth day, reckoning backwards from this day. {I was keeping the ninth hour of prayer} (\ˆmˆn tˆn enatˆn proseuchomenos\). Periphrastic middle imperfect and accusative of extension of time (all the ninth hour).

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

rwp@Acts:10:35 @{Acceptable to him} (\dektos aut“i\). Verbal adjective from \dechomai\. _Acceptabilis_. That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise "to all those afar off" (2:39|) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter's outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all.

rwp@Acts:10:36 @{The word which he sent} (\ton logon hon apesteilen\). Many ancient MSS. (so Westcott and Hort) read merely \ton logon apesteilen\ (he sent the word). This reading avoids the anacoluthon and inverse attraction of \logon\ to the case of the relative \hon\ (which). {Preaching good tidings of peace through Jesus Christ} (\euaggelizomenos eirˆnˆn dia Iˆsou Christou\). Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in strkjv@Ephesians:2:17| where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near." Peter here sees what Paul will see later with great clearness. {He is Lord of all} (\houtos estin pant“n kurios\). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.

rwp@Acts:10:37 @{Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rhˆma\ used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in strkjv@Luke:23:5|. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in strkjv@Acts:1:22|. The baptism of John is given as the _terminus a quo_. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44|) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.

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:10:39 @{And we are witnesses} (\kai hˆmeis martures\). Compare "ye yourselves know" (verse 37|). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (2:32|). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John's Gospel). In the Greek \h“n\ (which) is attracted into the genitive case to agree with the antecedent \pant“n\ (all), a common enough idiom. {Whom also they slew} (\hon kai aneilan\). Second aorist active indicative of \anaire“\ with \a\ as often in Acts (2:23; strkjv@5:30|). But note \kai\ (also) in the old MSS., not in the Textus Receptus. They "also" slew him, went that far, "this crowning atrocity" (Vincent), \kai\ could here be "even." {Hanging him on a tree} (\kremasantes epi xulou\). This same expression used by Peter in strkjv@5:30| which see for discussion.

rwp@Acts:10:43 @{Every one that believeth} (\panta ton pisteuonta\). This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only \labein\ (second aorist active infinitive of \lamban“\) is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God's plan and no race distinctions are drawn. Peter had already said the same thing at Pentecost (2:38|), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group. {Through his name} (\dia tou onomatos autou\), not as a _title_ or magic formula (Acts:18:13|), but the power of Christ himself represented by his name.

rwp@Acts:10:44 @{While Peter yet spake} (\eti lalountos tou Petrou\). Genitive absolute of present participle, still going on. {The Holy Ghost fell} (\epepesen to pneuma to hagion\). Second aorist active indicative of \epipipt“\, old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in strkjv@8:16; strkjv@10:44; strkjv@11:15|. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (2:4|), the Samaritans (8:17|), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul's case (9:17f.|). In strkjv@8:16; strkjv@19:5| the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter's message and had believed on Jesus Christ as Saviour.

rwp@Acts:10:46 @{They heard} (\ˆkouon\). Imperfect active, were hearing, kept on hearing. {Speak} (\lalount“n\). Present active participle, speaking, for they kept it up. {With tongues} (\gl“ssais\). Instrumental case as in strkjv@2:4,11| which see. The fuller statement there makes it clear that here it was new and strange tongues also as in strkjv@19:6; strkjv@1Corinthians:14:4-19|. This sudden manifestation of the Holy Spirit's power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts:11:15|).

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

rwp@Acts:10:48 @{Commanded} (\prosetaxen\). First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in strkjv@1Corinthians:1:14|). Evidently it was done by the six Jewish brethren. {Them to be baptized} (\autous baptisthˆnai\). Accusative of general reference with the first aorist passive infinitive. {In the name of Jesus Christ} (\en t“i onomati Iˆsou Christou\). The essential name in Christian baptism as in strkjv@2:38; strkjv@19:5|. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett's _Commentary_. See also chapter on the Baptismal Formula in my _The Christ of the Logia_). "Golden days" (\aurei dies\, Bengel) were these for the whole group.

rwp@Acts:11:2 @{They that were of the circumcision} (\hoi ek peritomˆs\). Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in strkjv@10:46| is confined to the six brethren with Peter in Caesarea (11:12|). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In strkjv@Galatians:2:12| the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts:15:5|) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter's vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in verse 1|, but are not referred to in verse 2|. Apparently they are in contrast with the circumcision party in the church. {Contended} (\diekrinonto\). Imperfect middle of the common verb \diakrin“\, to {separate}. Here to separate oneself apart (\dia\), to take sides against, to make a cleavage (\dia\, two, in two) as in strkjv@Jude:1:9|. Songs:Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.

rwp@Acts:11:4 @{Began} (\arxamenos\). Not pleonastic here, but graphically showing how Peter began at the beginning and gave the full story of God's dealings with him in Joppa and Caesarea. {Expounded} (\exetitheto\). Imperfect middle of \ektithˆmi\, to set forth, old verb, but in the N.T. only in Acts (7:21; strkjv@11:4; strkjv@18:26; strkjv@28:23|), a deliberate and detailed narrative "in order" (\kathexˆs\). Old word for in succession. In the N.T. only in strkjv@Luke:1:2; strkjv@8:1; strkjv@Acts:3:24; strkjv@11:14; strkjv@18:23|. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (verses 5,6,15,16|). "The case of Cornelius was a test case of primary importance" (Page), "the first great difficulty of the early Church." Part of the story Luke gives three times (10:3-6,30-32; strkjv@11:13f.|). See the discussion chapter 10 for details given here.

rwp@Acts:11:6 @{When I had fastened my eyes} (\atenisas\). This personal touch Peter adds from his own experience. See on strkjv@Luke:4:20; strkjv@Acts:3:4,12| for this striking verb \ateniz“\, to stretch the eyes towards, first aorist active participle here. {I considered} (\katanoe“\). Imperfect active of \kataneo“\ to put the mind down on, to ponder, I was pondering. {And saw} (\kai eidon\). Second aorist active indicative, saw in a flash.

rwp@Acts:11:14 @{Whereby thou shalt be saved, thou and all thy house} (\en hois s“thˆsˆi su kai pƒs ho oikos sou\). Future passive indicative of \s“z“\, to save. Clearly Cornelius was unsaved in spite of his interest in Jewish worship. Clearly also the household of Cornelius would likewise be won to Christ by the words of Simon Peter. This is household conversion before the household baptism (10:48; strkjv@11:17|).

rwp@Acts:11:16 @{I remembered} (\emnˆsthˆn\). First aorist passive indicative of the common verb \mimnˆsk“\, to remind. Peter recalls the very words of Jesus as reported in strkjv@Acts:1:5|. Peter now understands this saying of Jesus as he had not done before. That is a common experience with us all as new experiences of grace open richer veins in God's truth (John:12:16|). Peter clearly sees that the water baptism is merely the symbol or picture of the spiritual baptism in the heart.

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

rwp@Acts:11:18 @{Held their peace} (\hˆsuchasan\). Ingressive aorist active indicative of \hˆsuchaz“\, old verb to be quiet, to keep quiet. The wrangling (verse 2|) ceased. The critics even "glorified God" (\edoxasan\, ingressive aorist again). {Then to the Gentiles also} (\Ara kai tois ethnesin\). \Ergo\ as in strkjv@Luke:11:20,48| and like \ara oun\ in strkjv@Romans:5:18|. In ancient Greek inferential \ara\ cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had "granted repentance unto life" to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Acts:15:8|) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord's brother.

rwp@Acts:11:19 @{They therefore that were scattered abroad} (\hoi men oun diasparentes\). Precisely the same words used in strkjv@8:4| about those scattered by Saul (which see) and a direct reference to it is made by the next words, "upon the tribulation that arose about Stephen" (\apo tˆs thlipse“s tˆs genomenˆs epi Stephan“i\). As a result of (\apo\), in the case of (\epi\) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. {Except to Jews only} (\ei mˆ monon Ioudaiois\). Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 B.C. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.

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

rwp@Acts:11:21 @{The hand of the Lord was with them} (\ˆn cheir kuriou met' aut“n\). This O.T. phrase (Exodus:9:3; strkjv@Isaiah:59:1|) is used by Luke (Luke:1:66; strkjv@Acts:4:28,30; strkjv@13:11|). It was proof of God's approval of their course in preaching the Lord Jesus to Greeks. {Turned unto the Lord} (\epestrepsen epi ton kurion\). First aorist active indicative of \epistreph“\, common verb to turn. The usual expression for Gentiles turning to the true God (14:15; strkjv@15:3,19; strkjv@26:18,20; strkjv@1Thessalonians:1:9|). Here "Lord" refers to "the Lord Jesus" as in verse 20|, though "the hand of the Lord" is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.

rwp@Acts:11:22 @{Came to the ears} (\ˆkousthˆ eis ta “ta\). First aorist passive indicative of \akou“\, was heard in the ears. {Of the church which was in Jerusalem} (\tˆs ekklˆsias tˆs en Ierousalˆm\). Not yet was the term "church" applied to the group of disciples in Antioch as it is in strkjv@11:26; strkjv@13:1|. {They sent forth} (\exapesteilan\). First aorist active indicative of the double compound verb \ex-apo-stell“\, to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (4:36f.|) and his championship of Saul after his conversion (9:27|). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (verse 19|) all the way to Antioch (\he“s Antiocheias\).

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:11:24 @{For} (\hoti\). Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man (\agathos\). See strkjv@Romans:5:7| for distinction between \agathos\ and \dikaios\, righteous, where \agathos\ ranks higher than \dikaios\. Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God's Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (15:36; 41|). {Was added unto the Lord} (\prosetethˆ t“i kuri“i\). First aorist passive indicative of \prostithˆmi\, common verb to add to. These people were added to the Lord Jesus before they were added to the church. If that were always true, what a difference it would make in our churches.

rwp@Acts:11:25 @{To seek for Saul} (\anazˆtˆsai Saulon\). First aorist (effective) active infinitive of purpose. \Anazˆte“\ is a common verb since Plato, but in the N.T. only here and strkjv@Luke:2:44,45|, to seek up and down (\ana\), back and forth, to hunt up, to make a thorough search till success comes. It is plain from strkjv@Galatians:1:21| that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Acts:9:15|) by Christ for the work among the Gentiles. He knew, of course, of Saul's work with the Hellenists in Jerusalem (9:29|) and echoes of his work in Cilicia and Syria had probably come to him. Songs:to Tarsus he goes when he saw the need for help. "He had none of the littleness which cannot bear the presence of a possible rival" (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (9:15|). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. Songs:Saul came.

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

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

rwp@Acts:12:1 @{About that time} (\kat' ekeinon ton kairon\). Same phrase in strkjv@Romans:9:9|. That is, the early part of A.D. 44 since that is the date of Herod's death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. {Herod the king} (\Hˆr“idˆs ho basileus\). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew:2:22|). {Put forth his hands} (\epebalen tas cheiras\). Second aorist active indicative of \epiball“\, old verb, to cast upon or against. The same idiom with \tas cheiras\ (the hands, common Greek idiom with article rather than possessive pronoun) in strkjv@4:3; strkjv@5:18|. {To afflict} (\kak“sai\). First aorist active infinitive of \kako“\, old word to do harm or evil to (\kakos\), already in strkjv@7:6,19|. Outside of Acts in the N.T. only strkjv@1Peter:5:13|. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. strkjv@6:14|). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. Songs:he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

rwp@Acts:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk“\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithˆmi\ and the second aorist active infinitive of \sullamban“\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hˆmerai t“n azum“n\). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (12:12|).

rwp@Acts:12:4 @{When he had taken him} (\piasas\). See on ¯3:7| for same form. {He put him in prison} (\etheto eis phulakˆn\). Second aorist middle indicative of \tithˆmi\, common verb. This is the third imprisonment of Peter (4:3; strkjv@5:18|). {To four quaternions of soldiers} (\tessarsin tetradiois strati“t“n\). Four soldiers in each quaternion (\tetradion\ from \tetras\, four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter's previous escape (5:19|) and so took no chances for connivance of the jailors. {After the passover} (\meta to pascha\). The passover feast of eight days. "The stricter Jews regarded it as a profanation to put a person to death during a religious festival" (Hackett). Songs:Agrippa is more scrupulous than the Sanhedrin was about Jesus. {To bring him forth} (\anagagein auton\). Second aorist active infinitive of \anag“\, to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. strkjv@John:19:13|). {To the people} (\t“i la“i\). Ethical dative, in the presence of and for the pleasure of the Jewish people.

rwp@Acts:12:7 @{Stood by him} (\epestˆ\). Ingressive second aorist active indicative of \ephistˆmi\, intransitive. This very form occurs in strkjv@Luke:2:9| of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of \ephistˆmi\ occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form \apestˆ\ (departed from, from \aphistˆmi\, stood off from) of the disappearance of the angel in verse 10|. {In the cell} (\en t“i oikˆmati\). Literally, a dwelling place or habitation (from \oike“\, to dwell, \oikos\, house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. {He smote Peter on the side} (\pataxas tˆn pleuran tou Petrou\). More exactly, "smote the side of Peter." Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made. {Rise up} (\anasta\). Short form (_Koin‚_) of \anastˆthi\, second aorist active imperative of \anistˆmi\, intransitive. Songs:also strkjv@Acts:9:11| (Westcott and Hort text); strkjv@Ephesians:5:14|. {Fell off} (\exepesan\). Second aorist active with \a\ ending like first aorist of \expipt“\, old verb. This miracle was necessary if Peter was to escape without rousing the two guards.

rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\pr“tˆn phulakˆn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakˆn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tˆn pulˆn tˆn sidˆrƒn tˆn pherousan eis tˆn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\ˆnoigˆ autois\). Second aorist passive indicative of \anoig“\, the usual later form though \ˆnoichthˆ\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automatˆ\). Old compound adjective (\autos\, self, obsolete \ma“\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebˆsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumˆn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apestˆ\) see on verse ¯7|.

rwp@Acts:12:12 @{When he had considered} (\sunid“n\). Second aorist active participle of \suneidon\ (for the defective verb \sunora“\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidˆsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tˆn oikian tˆs Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\ˆsan sunˆthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz“\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz“\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?

rwp@Acts:12:15 @{Thou art mad} (\mainˆi\). Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24|). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter's release. In their defence it may be said that Stephen and James had been put to death and many others by Saul's persecution. {She confidently affirmed} (\diischurizeto\). Imperfect middle of \diischurizomai\, an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement. {It is his angel} (\Hosea:aggelos estin autou\). This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.

rwp@Acts:12:16 @{Continued knocking} (\epemenen krou“n\). Imperfect active and present participle. Now all heard the knocking. {When they had opened} (\anoixantes\). First aorist active participle of \anoig“\ or \-numi\. The whole group rushed out to the courtyard this time to make sure. {They were amazed} (\exestˆsan\). The frequent second aorist active (intransitive) indicative of \existˆmi\.

rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas tˆi cheiri\). First aorist active participle of \katasei“\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigƒin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\diˆgˆsato\). First aorist middle of \diˆgeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iak“b“i kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).

rwp@Acts:12:18 @{As soon as it was day} (\Genomenˆs hˆmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass“\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \genˆsetai\ not used).

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

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

rwp@Acts:13:4 @{Songs:they} (\autoi men oun\). They themselves indeed therefore. No contrast is necessary, though there is a slight one in verses 5,6|. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. {Sent forth} (\ekpemphthentes\). Old verb from \ekpemp“\ and first aorist passive participle, but in the N.T. only here and strkjv@Acts:17:10|. {Sailed} (\apepleusan\). Effective aorist active indicative of \apople“\, old verb to sail away, depart from. In the N.T. only here and strkjv@14:26; strkjv@20:15; strkjv@27:1|. Barnabas was from Cyprus where there were many Jews.

rwp@Acts:13:5 @{Proclaimed} (\katˆggellon\). Imperfect active of \kataggell“\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; strkjv@17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupˆretˆn\). Literally, "under-rower" (\hupo, ˆretˆs\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13|). The "also" may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.

rwp@Acts:13:6 @{Unto Paphos} (\achri Paphou\). The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. {A certain sorcerer, a false prophet, a Jew} (\andra tina magon pseudoprophˆtˆn Ioudaion\). Literally, "a certain man" (\andra tina\) with various descriptive epithets. The word \magon\ does not necessarily mean "sorcerer," but only a \magus\ (Matthew:2:1,7,10| which see). The bad sense occurs in strkjv@Acts:8:9,11| (Simon Magus) and is made plain here by "false prophet." In verse 8| here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or Magian)," probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In strkjv@Acts:19:13| the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius "sitting on the rock of Capri with his flock of Chaldaeans around him."

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

rwp@Acts:13:8 @{Withstood them} (\anthistato autois\). Imperfect middle of \anthistˆmi\, to stand against (face to face). Dative case (\autois\). He persisted in his opposition and was unwilling to lose his great prize. There may have been a public discussion between Elymas and Saul. {To turn aside} (\diastrepsai\). First aorist active infinitive of \diastreph“\, old verb to turn or twist in two, to distort, to pervert (cf. strkjv@Matthew:17:17; strkjv@Luke:23:2|).

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:13:10 @{Of all guile} (\pantos dolou\). From \del“\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pƒsˆs rhƒidiourgias\). Late compound from \rhƒidiourgos\ (\rhƒidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhƒidiourgˆma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pƒsˆs dikaiosunˆs\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pƒsˆs, pƒsˆs\), total depravity in every sense. {Wilt thou not cease?} (\ou pausˆi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \mˆ\, {To pervert} (\diastreph“n\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.

rwp@Acts:13:12 @{Believed} (\episteusen\). Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord (\tou kuriou\, objective genitive) by which he was astonished (\ekplˆssomenos\, present passive participle of \ekplˆss“\, see on ¯Matthew:7:28|) or struck out as well as by the miracle. The blindness came "immediately" (\paraehrˆma\) upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for "official patronage of idolatrous worship." But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who "believed" (8:13|) for revenue only.

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

rwp@Acts:13:16 @{Paul stood up} (\anastas Paulos\). The Jewish custom was to sit while speaking (Luke:4:20|), but the Greek and Roman was to stand (Acts:17:22|). It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts:14:12|), so that he responds to the courteous invitation of the rulers. {Beckoning} (\kataseisas\). First aorist active participle of \katasei“\, old verb to shake down, a dramatic gesture for quiet and order like Peter in strkjv@12:17| and Paul on the steps of the tower of Antonia (21:40|). {And ye that fear God} (\kai hoi phoboumenoi ton theon\). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41|) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19| from strkjv@Deuteronomy:1:31| \etrophophorˆsen\ (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17| from strkjv@Isaiah:1:2| \hups“sen\ (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

rwp@Acts:13:19 @{When he had destroyed} (\kathel“n\). Second aorist active participle of \kathaire“\, to tear down, old verb. {He gave them for an inheritance} (\kateklˆronomˆsen\). First aorist active indicative of the double compound verb \kata-klˆro-nome“\, late verb in LXX (Numbers:34:18; strkjv@Deuteronomy:3:28; strkjv@Joshua:14:1|) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not \kateklˆrodotˆsen\ from \kataklˆrodote“\ of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. {For about four hundred and fifty years} (\h“s etesin tetrakosiois kai pentˆkonta\). Associative instrumental case with an expression of time as in strkjv@8:11; strkjv@Luke:8:29| (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19|. This is the true reading and is in agreement with the notation in strkjv@1Kings:6:1|. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on ¯Acts:7:6|.

rwp@Acts:13:22 @{When he had removed him} (\metastˆsas auton\). First aorist active participle of \methistˆmi\, old verb to transfer, to transpose (note force of \meta\). This verb occurs in strkjv@Luke:16:4| by the unjust steward about his removal from office. Cf. strkjv@1Samuel:15:16|. {To be} (\eis\). As or for, Greek idiom like the Hebrew _le_, common in the LXX. {A man after my heart} (\andra kata tˆn kardian mou\). The words quoted by Paul as a direct saying of God are a combination of strkjv@Psalms:89:20, 21; strkjv@1Samuel:13:14| (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul's sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God's will in spite of the gross sin of which he repented (Psalms:51|). Note "wills" (\thelˆmata\), plural, of God.

rwp@Acts:13:23 @{Of this man's seed} (\toutou apo tou spermatos\). Emphatic position of \toutou\. Of this one from the (his) seed. {According to promise} (\kat' epaggelian\). This phrase in strkjv@Galatians:3:29; strkjv@2Timothy:1:1|. See the promise in strkjv@2Samuel:7:2; strkjv@Psalms:132:11; strkjv@Isaiah:11:1,10; strkjv@Jeremiah:23:5f.; strkjv@Zechariah:3:8|. In strkjv@Zechariah:3:8| the verb \ag“\ is used of the sending of the Messiah as here. {A Saviour Jesus} (\S“tˆra Iˆsoun\). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans:9:6f.|).

rwp@Acts:13:24 @{When John had first preached} (\prokˆruxantos I“anou\). Literally, John heralding beforehand, as a herald before the king (Luke:3:3|). Genitive absolute of first aorist active participle of \prokˆruss“\, old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in strkjv@Acts:3:20|. {Before his coming} (\pro pros“pou tˆs eisodou autou\). Literally, before the face of his entering in (here act of entrance as strkjv@1Thessalonians:1:9|, not the gate as in strkjv@Hebrews:10:19|). See strkjv@Malachi:3:1| quoted in strkjv@Matthew:11:10| (Luke:7:27|) for this Hebrew phrase and also strkjv@Luke:1:76|. {The baptism of repentance} (\baptisma metanoias\). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John's preaching in strkjv@Mark:1:4; strkjv@Luke:3:3|. It is clear therefore that Paul understood John's ministry and message as did Peter (Acts:2:38; strkjv@10:37|).

rwp@Acts:13:25 @{As John was fulfilling his course} (\h“s eplˆrou I“anˆs ton dromon\). Imperfect active of \plˆro“\, describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word \dromos\ (course) of his own race (Acts:20:24; strkjv@2Timothy:4:7|). {What suppose ye that I am?} (\Ti eme huponoeite einai?\) Note \ti\ (neuter), not \tina\ (masculine), {what} not {who}, character, not identity. It is indirect discourse (the infinitive \einai\ and the accusative of general reference). {Huponoe“} (\hupo, noe“\) is to think secretly, to suspect, to conjecture. {I am not he} (\ouk eimi eg“\). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in strkjv@John:1:19-27| (cf. also strkjv@Matthew:3:11; strkjv@Mark:1:7; strkjv@Luke:3:16|). Paul had a true grasp of the message of the Baptist. He uses the very form \l–sai\ (first aorist active infinitive of \lu“\) found in strkjv@Mark:1:7; strkjv@Luke:3:16| and the word for shoes (\hupodˆma\, singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?

rwp@Acts:13:26 @{To us} (\hˆmin\). Both Jews and Gentiles, both classes in Paul's audience, dative of advantage. {Is sent forth} (\exapestalˆ\). Second aorist passive indicative of the double compound verb \exapostell“\, common verb to send out (\ex\) and forth (\apo\). It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise. {The word of this salvation} (\ho logos tˆs s“tˆrias tautˆs\). The message of Jesus as Saviour (verse 23|), long ago promised and now come to us as Saviour.

rwp@Acts:13:27 @{Because they knew him not} (\touton agnoˆsantes\). First aorist active participle (causal) of \agnoe“\, old verb, not to know. Peter gives "ignorance" (\agnoia\) as the excuse of the Jews in the death of Christ (3:17|) and Paul does the same about his conduct before his conversion (1Timothy:1:13|). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice. {The voices of the prophets which are read} (\tas ph“nas t“n prophˆt“n tas anagin“skomenas\). Object also of \agnoˆsantes\, though it could be the object of \eplˆr“san\ (fulfilled) if \kai\ is taken as "also". The "voices" were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah.

rwp@Acts:13:28 @{Though they found no cause of death} (\mˆdemian aitian thanatou heurontes\). Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Matthew:26:65; strkjv@27:24; strkjv@Luke:23:22|). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Acts:28:18|). {That he should be slain} (\anairethˆnai auton\). First aorist passive infinitive, the accusative case, the direct object of \ˆitˆsanto\ (first aorist middle indicative, asked as a favour to themselves).

rwp@Acts:13:30 @{But God raised him from the dead} (\ho de theos ˆgeiren ek nekr“n\). This crucial fact Paul puts sharply as he always did.

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

rwp@Acts:13:32 @{We bring you good tidings of the promise} (\hˆmeis humƒs euaggelizometha tˆn epaggelian\). Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in strkjv@16:10; strkjv@Luke:3:18|. Note "we you" together. Here the heart of Paul's message on this occasion.

rwp@Acts:13:33 @{Hath fulfilled} (\ekpeplˆr“ken\). Hath filled out (\ek\). {Unto our children} (\tois teknois hˆm“n\). The MSS. vary greatly here about \hˆm“n\ (our), some have \aut“n\, some \aut“n hˆmin\. Westcott and Hort consider these readings "a primitive error" for \hˆmin\ (to us) taken with \anastˆsas Iˆsoun\ (having for us raised up Jesus). This raising up (from \anistˆmi\, set up) as in strkjv@3:22; strkjv@7:37| refers not to resurrection (verse 34|), but to the sending of Jesus (two raisings up). {In the second psalm} (\en t“i psalm“i t“i deuter“i\). strkjv@Psalms:2:7|. D has \pr“t“i\ because the first psalm was often counted as merely introductory.

rwp@Acts:13:36 @{His own generation} (\idiƒi geneƒi\). Either locative case, "in his own generation" or dative object of \hupˆretˆsas\ (served). {The counsel of God} (\tˆi tou theou boulˆi\). Songs:here, either the dative, the object of \hupˆretˆsas\ if \geneƒi\ is locative, or the instrumental case "by the counsel of God" which again may be construed either with \hupˆretˆsas\ (having served) or after \ekoimˆthˆ\ (fell on sleep). Either of the three ways is grammatical and makes good sense. \Koimaomai\ for death we have already had (Acts:7:60|). Songs:Jesus (John:11:11|) and Paul (1Corinthians:15:6,51|). {Was laid} (\prosetethˆ\). Was added unto (first aorist passive indicative of \prostithˆmi\). See the verb in strkjv@2:47; strkjv@5:14|. This figure for death probably arose from the custom of burying families together (Genesis:15:15; strkjv@Judges:2:10|). {Saw corruption} (\eiden diaphthoran\). As Jesus did not (Acts:2:31|) as he shows in verse 37|.

rwp@Acts:13:38 @{Through this man} (\dia toutou\). This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins (\aphesis hamarti“n\) is proclaimed (\kataggelletai\) to you. This is the keynote of Paul's message as it had been that of Peter at Pentecost (2:38; strkjv@5:31; strkjv@10:43|). Cf. strkjv@26:18|. This glorious message Paul now presses home in his exhortation.

rwp@Acts:13:39 @{And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses} (\kai apo pant“n h“n ouk ˆdunˆthˆte en nom“i M“use“s dikaiothˆnai en tout“i pƒs ho pisteu“n dikaioutai\). This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from (\apo\ not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified." The climax is at the close and gives us the heart of Paul's teaching about Christ. "We have here the germ of all that is most characteristic in Paul's later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence" (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by (\en\) Christ alone. Paul's favourite words occur here, \pisteu“\, believe, with which \pistis\, faith, is allied, \dikaio“\, to set right with God on the basis of faith. In strkjv@Romans:6:7| Paul uses \apo\ also after \dikaio“\. These are key words (\pisteu“\ and \dikaio“\) in Paul's theology and call for prolonged and careful study if one is to grasp the Pauline teaching. \Dikaio“\ primarily means to make righteous, to declare righteous like \axio“\, to deem worthy (\axios\). But in the end Paul holds that real righteousness will come (Romans:6-8|) to those whom God treats as righteous (Romans:3-5|) though both Gentile and Jew fall short without Christ (Romans:1-3|). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Corinthians:1:23-25|). It is a new and strange doctrine to the people of Antioch.

rwp@Acts:13:45 @{The Jews} (\hoi Ioudaioi\). Certainly not the proselytes of verse 43|. Probably many of the Jews that were then favourably disposed to Paul's message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles ("almost the whole city," "the multitudes" \tous ochlous\) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (17:5|). No such crowds (\ochlous\) came to the synagogue when they were the speakers. {With jealousy} (\zˆlou\). Genitive case of \zˆlos\ (from \ze“\, to boil) after \eplˆsthˆsan\ (effective first aorist passive indicative of \pimplˆmi\). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). Songs:these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas. {Contradicted} (\antelegon\). Imperfect active of \antileg“\, old verb to speak against, to say a word in opposition to (\anti\, face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. {Blasphemed} (\blasphˆmountes\). Blaspheming. Songs:the correct text without the addition \antilegontes\ (repeated from \antelegon\ above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.

rwp@Acts:13:46 @{Spake out boldly} (\parrˆsiasamenoi\). First aorist middle participle of \parrˆsiazomai\, to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation. {It was necessary to you first} (\Humin ˆn anagkaion pr“ton\). They had done their duty and had followed the command of Jesus (1:8|). They use the very language of Peter in strkjv@3:26| (\humin pr“ton\) "to you first." This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Romans:1:16; strkjv@2:9,10|). {Ye thrust it from you} (\ap“theisthe auton\). Present middle (indirect, from yourselves) indicative of \ap“the“\, to push from. Vigorous verb seen already in strkjv@Acts:7:27,39| which see. {Judge yourselves unworthy} (\ouk axious krinete heautous\). Present active indicative of the common verb \krin“\, to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. {Lo, we turn to the Gentiles} (\idou strephometha eis ta ethnˆ\). It is a crisis (\idou\, lo): "Lo, we turn ourselves to the Gentiles." Probably also aoristic present, we now turn (Robertson, _Grammar_, pp. 864-70). \Strephometha\ is probably the direct middle (Robertson, _Grammar_, pp. 806-08) though the aorist passive \estraphˆn\ is so used also (7:39|). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In strkjv@Romans:9-11| Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.

rwp@Acts:13:47 @{For so hath the Lord commanded us} (\hout“s gar entetaltai hˆmin ho kurios\). Perfect middle indicative of \entell“\, poetic (Pindar) and late verb to enjoin (1:2|). The command of the Lord Paul finds in strkjv@Isaiah:49:6| quoted by Simeon also (Luke:2:32|). The conviction of Paul's mind was now made clear by the fact of the rejection by the Jews. He could now see more clearly the words of the prophet about the Gentiles: The Messiah is declared by God in Isaiah to be "a light to the Gentiles" (\ethn“n\, objective genitive), "a light for revelation to the Gentiles" (\ph“s eis apokalupsin ethn“n\, strkjv@Luke:2:32|). Songs:Paul is carrying out the will of God in turning to the Gentiles. He will still appeal to the Jews elsewhere as they allow him to do so, but not here. {That thou shouldest be} (\tou einai se\). Genitive articular infinitive of purpose with the accusative of general reference. This is all according to God's fixed purpose (\tetheika\, perfect active indicative of \tithˆmi\). {Unto the uttermost part of the earth} (\he“s eschatou tˆs gˆs\). Unto the last portion (genitive neuter, not feminine) of the earth. It is a long time from Paul to now, not to say from Isaiah to now, and not yet has the gospel been carried to half of the people of earth. God's people are slow in carrying out God's plans for salvation.

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

rwp@Acts:13:49 @{Was spread abroad} (\diephereto\). Imperfect passive of \diapher“\, to carry in different directions (\dia\). By the recent converts as well as by Paul and Barnabas. This would seem to indicate a stay of some months with active work among the Gentiles that bore rich fruit. {Throughout all the region} (\di' holˆs tˆs ch“ras\). Antioch in Pisidia as a Roman colony would be the natural centre of a Roman _Regio_, an important element in Roman imperial administration. There were probably other _Regiones_ in South Galatia (Ramsay, _St. Paul the Traveller and Roman Citizen_, pp. 102-12).

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

rwp@Acts:13:51 @{But they shook off the dust of their feet against them} (\Hoi de ektinaxamenoi ton koniorton t“n pod“n ep' autous\). First aorist middle (indirect) participle of \ektinass“\, to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in strkjv@18:6| and the active imperative with the dust of the feet in strkjv@Mark:6:11| (Luke:10:11| has \apomassometha\). and strkjv@Matthew:10:14| (command of Jesus). It is a dramatic gesture that forbids further intercourse. "As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling" (Furneaux). {Unto Iconium} (\eis Ikonion\). About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Acts:14:6|) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.

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

rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisthˆ de\ (verse 4|) and in verse 5| (\egeneto de\). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (\parrˆsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi t“i kuri“i\), upon the basis of the Lord Jesus as in strkjv@4:17f|. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (\didonti sˆmeia kai terata ginesthai dia t“n cheir“n aut“n\). Present participle (\didonti\) and present infinitive (\ginesthai\) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews:2:4|). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have \ek deuterou\ (a second time).

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

rwp@Acts:14:5 @{An onset} (\hormˆ\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin aut“n\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz“\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolˆsai\). First aorist active infinitive of \lithobole“\, late verb from \lithobolos\ (\lithos\, stone, \ball“\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).

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:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathˆto\). Imperfect middle of \kathˆmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatˆsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatˆkei\, "had walked" (past perfect active).

rwp@Acts:14:9 @{The same} (\houtos\). Just "this one." {Heard} (\ˆkouen\). Imperfect active, was listening to Paul speaking (\lalountos\). Either at the gate or in the market place (17:17|) Paul was preaching to such as would listen or could understand his Greek (_Koin‚_). Ramsay (_St. Paul the Traveller_, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3|) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender," for his history was known from his birth. {Fastening his eyes upon him} (\atenisas aut“i\). Just as in strkjv@13:9| of Paul and strkjv@1:10| which see. Paul saw a new hope in the man's eyes and face. {He had faith} (\echei pistin\). Present active indicative retained in indirect discourse. {To be made whole} (\tou s“thˆnai\). Genitive of articular first aorist passive infinitive (purpose and result combined) of \s“z“\, to make sound and also to save. Here clearly to make whole or well as in strkjv@Luke:7:50| (cf. strkjv@Acts:3:16; strkjv@4:10|).

rwp@Acts:14:10 @{Upright} (\orthos\). Predicate adjective. In this sense Galen and Hippocrates frequently use \orthos\ (erect, straight). Paul spoke in a loud (\megalˆi\) voice so that all could hear and know. {He leaped up and walked} (\hˆlato kai periepatei\). Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel \a\) of \hallomai\ (late verb, in papyri) and inchoative imperfect active of \peripate“\, common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul's stay here (16:3|). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2Timothy:1:5|).

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

rwp@Acts:14:12 @{They called} (\ekaloun\). Inchoative imperfect began to call. {Barnabas, Jupiter} (\ton Barnaban Dia\). Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Corinthians:10:10|). {And Paul, Mercury} (\ton de Paulon Hermˆn\). Mercury (\Hermˆs\) was the messenger of the gods, and the spokesman of Zeus. \Hermˆs\ was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews:7:2; strkjv@John:1:38|). {Because he was the chief speaker} (\epeidˆ autos ˆn ho hˆgoumenos tou logou\). Paul was clearly "the leader of the talk." Songs:it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in strkjv@Galatians:4:14|, certainly they did receive him as an angel of God, as if "Mercury" in reality.

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

rwp@Acts:14:16 @{In the generations gone by} (\en tais par“ichˆmenais geneais\). Perfect middle participle from \paroichomai\, to go by, old verb, here alone in the N.T. {Suffered} (\eiasen\). Constative aorist active indicative of \ea“\ (note syllabic augment). Paul here touches God in history as he did just before in creation. God's hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts:17:30; strkjv@Romans:1:24,26,28|), judgment enough for their sins. {To walk in their ways} (\poreuesthai tais hodois aut“n\). Present middle infinitive, to go on walking, with locative case without \en\. This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.

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

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

rwp@Acts:14:21 @{When they had preached the gospel to that city} (\euaggelisamenoi tˆn polin ekeinˆn\). Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews. {Had made many disciples} (\mathˆteusantes hikanous\). First aorist active participle of \mathˆteu“\ from \mathˆtˆs\, a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew:27:57| like strkjv@John:19:38|) and then to disciple (old English, Spenser), to make a disciple as in strkjv@Matthew:28:19| and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. {They returned to Lystra and to Iconium, and to Antioch} (\hupestrepsan eis tˆn Lustran kai eis Ikonion kai eis Antiocheian\). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts:15:41-16:1|), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.

rwp@Acts:14:22 @{Confirming} (\epistˆrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein tˆi pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen“\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hˆmƒs\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.

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

rwp@Acts:14:27 @{Gathered the church together} (\sunagagontes tˆn ekklˆsian\). Second aorist active participle of \sunag“\. It "was the first missionary meeting in history" (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. "The suitability of the Gospel to become the religion of the world had not before been put to the test" (Furneaux). Doubtless many "wise-acres" had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice. {Rehearsed} (\anˆggellon\). Imperfect active. It was a long story for they had many things to tell of God's dealings "with them" (\met' aut“n\) for God had been "with them" all the while as Jesus had said he would be (Matthew:28:20|, \meth' h–m“n\). Paul could recount some of the details given later in strkjv@2Corinthians:11|. {And how} (\kai hoti\). Or "and that" in particular, as the upshot of it all. {He had opened a door of faith unto the Gentiles} (\ˆnoixen tois ethnesin thuran piste“s\). Three times in Paul's Epistles (1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3|) he employed the metaphor of "door," perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul's heart (Galatians:4:14f.|). The Gentiles now, it was plain, could enter the kingdom of God (verse 22|) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.

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

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

rwp@Acts:15:4 @{Were received} (\paredechthˆsan\). First aorist passive indicative of \paradechomai\, old verb, to receive, to welcome. Here it was a public reception for Paul and Barnabas provided by the whole church including the apostles and elders, at which an opportunity was given to hear the story of Paul and Barnabas about God's dealings with them among the Gentiles. This first public meeting is referred to by Paul in strkjv@Galatians:2:2| "I set before them (\autois\) the gospel, etc."

rwp@Acts:15:5 @{But there rose up} (\exanestˆsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\tˆs hairese“s t“n Pharisai“n\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.

rwp@Acts:15:6 @{Were gathered together} (\sunˆchthˆsan\). First aorist (effective) passive indicative. The church is not named here as in verse 4|, but we know from verses 12-22| that the whole church came together this time also along with the apostles and elders. {Of this matter} (\peri tou logou toutou\). Same idiom in strkjv@8:21; strkjv@19:38|. They realized the importance of the issue.

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

rwp@Acts:15:8 @{Which knoweth the heart} (\kardiogn“stˆs\). Late word from \kardia\ (heart) and \gn“stˆs\ (known, \gin“sk“\). In the N.T. only here and strkjv@1:24| which see. {Giving them the Holy Spirit} (\dous to pneuma to hagion\). And before their baptism. This was the Lord's doing. They had accepted (11:18|) this witness of God then and it was true now of these other Gentile converts.

rwp@Acts:15:10 @{Why tempt ye God?} (\ti peirazete ton theon;\). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Exodus:17:7; strkjv@Deuteronomy:6:16; strkjv@1Corinthians:10:9|). {That ye should put} (\epitheinai\). Second aorist active infinitive of \epitithˆmi\, epexegetic, explaining the tempting. {A yoke upon the neck} (\zugon epi ton trachˆlon\). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in strkjv@Galatians:5:1|. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew:23:4|) and how easy and light his own yoke is (Matthew:11:30|). {Were able to bear} (\ischusamen bastasai\). Neither our fathers nor we had strength (\ischu“\) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.

rwp@Acts:15:11 @{That we shall be saved} (\s“thˆnai\). First aorist passive infinitive in indirect discourse after \pisteuomen\. More exactly, "We believe that we are saved through the grace of the Lord Jesus in like manner as they also." This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance.

rwp@Acts:15:12 @{Kept silence} (\esigˆsen\). Ingressive first aorist active of \siga“\, old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it. {Hearkened} (\ˆkouon\). Imperfect active of \akou“\, descriptive of the rapt attention, were listening. {Unto Barnabas and Paul} (\Barnaba kai Paulou\). Note placing Barnabas before Paul as in verse 25|, possibly because in Jerusalem Barnabas was still better known than Paul. {Rehearsing} (\exˆgoumen“n\). Present middle participle of \exˆgeomai\, old verb, to go through or lead out a narrative of events as in strkjv@Luke:24:35; strkjv@Acts:10:8| which see. Three times (14:27; strkjv@15:4,12|) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through (\dia\) Barnabas and Paul. This had been Peter's argument about Cornelius (11:17|). This same verb (\exˆgˆsato\) is used by James in verse 14| referring to Peter's speech.

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

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

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

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

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

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

rwp@Acts:16:7 @{Over against Mysia} (\kata tˆn Musian\). This was an ill-defined region rather north and west of Phrygia. The Romans finally absorbed most of it in the Province of Asia. {They assayed to go into Bithynia} (\epeirazon eis tˆn Bithunian poreuthˆnai\). Conative imperfect of \peiraz“\ and ingressive aorist passive infinitive of \poreuomai\. Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these verses 6,7|. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is verses 6,7| that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke's grammar to pieces to bolster up a theory of criticism? {And the Spirit of Jesus suffered them not} (\kai ouk eiasen autous to pneuma Iˆsou\). The same Spirit who in verse 6| had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans:8:9|) and the Spirit of Jesus Christ (Phillipians:1:19|). \Eiasen\ is first aorist active indicative of \ea“\, old verb to allow.

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

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

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

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

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

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

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

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

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

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

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

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

rwp@Acts:17:23 @{For} (\gar\). Paul gives an illustration of their religiousness from his own experiences in their city. {The objects of your worship} (\ta sebasmata hum“n\). Late word from \sebazomai\, to worship. In N T. only here and strkjv@2Thessalonians:2:4|. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of \deisidaimonesterous\ in verse 22|. {An altar} (\b“mon\). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T {With this inscription} (\en h“i epegegrapto\). On which had been written (stood written), past perfect passive indicative of \epigraph“\, old and common verb for writing on inscriptions (\epigraphˆ\, strkjv@Luke:23:38|). {To an Unknown God} (\AGNOSTO THEO\). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are "altars to gods unknown" (\b“moi the“n agn“st“n\). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of \agn“stos\, old and common adjective (from \a\ privative and \gn“stos\ verbal of \gin“sk“\, to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion" (Hort, _Hulsean Lectures_, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. Songs:he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. {In ignorance} (\agnoountes\). Present active participle of \agnoe“\, old verb from same root as \agn“stos\ to which Paul refers by using it. {This set I forth unto you} (\touto ego kataggell“ humin\). He is a \kataggeleus\ (verse 18|) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read \hon--touton\ (whom--this one) rather than \ho--touto\ (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in verse 24|.

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

rwp@Acts:17:25 @{As though he needed anything} (\prosdeomenos tinos\). Present middle participle of \prosdeomai\, to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe. {Seeing he himself giveth to all} (\autos didous pasin\). This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers.

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

rwp@Acts:17:30 @{The times of ignorance} (\tous chronous tˆs agnoias\). The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (\agnoountes\) employed in verse 23|. {Overlooked} (\huperid“n\). Second aorist active participle of \huperora“\ or \hupereid“\, old verb to see beyond, not to see, to overlook, not "to wink at" of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the LXX in the sense of overlooking or neglecting (Psalms:18:62; strkjv@55:1|). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom strkjv@11:23 we have these words: "Thou overlookest the sins of men to the end they may repent." {But now} (\ta nun\). Accusative of general reference, "as to the now things or situation." All is changed now that Christ has come with the full knowledge of God. See also strkjv@27:22|. {All everywhere} (\pantas pantachou\). No exceptions anywhere. {Repent} (\metanoein\). Present active infinitive of \metanoe“\ in indirect command, a permanent command of perpetual force. See on \metanoe“\ ¯Acts:2:38| and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.

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

rwp@Acts:17:32 @{The resurrection of the dead} (\anastasin nekr“n\). Rather, "a resurrection of dead men." No article with either word. The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more. {Some mocked} (\hoi men echleuazon\). Imperfect active of \chleuaz“\, a common verb (from \chleuˆ\, jesting, mockery). Only here in the N.T. though late MSS. have it in strkjv@2:13| (best MSS. \diachleuaz“\). Probably inchoative here, began to mock. In contempt at Paul's statement they declined to listen further to "this babbler" (verse 18|) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans). {But others} (\hoi de\). A more polite group like those who had invited him to speak (verse 19|). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. " It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again" (Furneaux).

rwp@Acts:17:34 @{Clave unto him and believed} (\kollˆthentes aut“i episteusan\). First aorist passive of this strong word \kolla“\, to glue to, common in Acts (5:13; strkjv@8:29; strkjv@9:26; strkjv@10:28|) No sermon is a failure which leads a group of men (\andres\) to believe (ingressive aorist of \pisteu“\) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. {Dionysius the Areopagite} (\Dionusios ho Areopagitˆs\). One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. {A woman named Damaris} (\gunˆ onomati Damaris\). A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were "others" (\heteroi\) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in strkjv@1Corinthians:2:1-5| alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.

rwp@Acts:18:2 @{Aquila} (\Akulan\). Luke calls him a Jew from Pontus, apparently not yet a disciple, though there were Jews from Pontus at the great Pentecost who were converted (2:9|). Aquila who made the famous A.D. translation of the O.T. was also from Pontus. Paul "found" (\heur“n\, second aorist active participle of \heurisk“\) though we do not know how. Edersheim says that a Jewish guild always kept together whether in street or synagogue so that by this bond they probably met. {Lately come from Italy} (\prosphat“s elˆluthota apo tˆs Italias\). Second perfect participle of \erchomai\. _Koin‚_ adverb, here only in the N.T., from adjective \prosphatos\ (\pro, spha“\ or \sphaz“\, to kill), lately slaughtered and so fresh or recent (Hebrews:10:20|). {With his wife Priscilla} (\kai Priskillan gunaika autou\). Diminutive of \Priska\ (Romans:16:3; strkjv@1Corinthians:16:19|). Prisca is a name in the Acilian family and the Prisci was the name of another noble clan. Aquila may have been a freedman like many Jews in Rome. Her name comes before his in verses 18,26; strkjv@Romans:16:3; strkjv@2Timothy:4:9|. {Because Claudius had commanded} (\dia to diatetachenai Klaudion\). Perfect active articular infinitive of \diatass“\, old verb to dispose, arrange, here with accusative of general reference. \Dia\ here is causal sense, "because of the having ordered as to Claudius." This was about A.D. 49, done, Suetonius says (_Claudius_ C. 25), because "the Jews were in a state of constant tumult at the instigation of one Chrestus" (probably among the Jews about Christ so pronounced). At any rate Jews were unpopular in Rome for Tiberius had deported 4,000 to Sardinia. There were 20,000 Jews in Rome. Probably mainly those implicated in the riots actually left.

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

rwp@Acts:18:5 @{Was constrained by the word} (\suneicheto t“i log“i\). This is undoubtedly the correct text and not \t“i pneumati\ of the Textus Receptus, but \suneicheto\ is in my opinion the direct middle imperfect indicative, not the imperfect passive as the translations have it (Robertson, _Grammar_, p. 808). Paul held himself together or completely to the preaching instead of just on Sabbaths in the synagogue (verse 4|). The coming of Silas and Timothy with the gifts from Macedonia (1Thessalonians:3:6; strkjv@2Corinthians:11:9; strkjv@Phillipians:4:15|) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in strkjv@2Corinthians:5:14|. He was now also assisted by Silas and Timothy (2Corinthians:1:19|). {Testifying to the Jews that Jesus was the Christ} (\diamarturomenos tois Ioudaiois einai ton Christon Iˆsoun\). Paul's witness everywhere (9:22; strkjv@17:3|). This verb \diamarturomenos\ occurs in strkjv@2:40| (which see) for Peter's earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. \Einai\ is the infinitive in indirect discourse (assertion) with the accusative of general reference. By \ton Christon\ Paul means "the Messiah." His witness is to show to the Jews that Jesus of Nazareth is the Messiah.

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

rwp@Acts:18:7 @{Titus Justus} (\Titou Ioustou\). Songs:Aleph E Vulgate, while B has \Titiau Ioustou\, while most MSS. have only \Ioustou\. Evidently a Roman citizen and not Titus, brother of Luke, of strkjv@Galatians:2:1|. We had Barsabbas Justus (Acts:1:23|) and Paul speaks of Jesus Justus (Co strkjv@4:11|). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house "joined hard to the synagogue" (\ˆn sunomorousa tˆi sunag“gˆi\). Periphrastic imperfect active of \sunomore“\, a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from \sunomoros\ (\sun\, \homoros\ from \homos\, joint, and \horos\, boundary) having joint boundaries, right next to. Whether Paul chose this location for his work because it was next to the synagogue, we do not know, but it caught the attendants at the synagogue worship. In Ephesus when Paul had to leave the synagogue he went to the school house of Tyrannus (19:9f.|). The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves.

rwp@Acts:18:9 @{Be not afraid, but speak, and hold not thy peace} (\Mˆ phobou, alla lalei kai mˆ si“pˆsˆis\). Literally, "stop being afraid (\mˆ\ with present middle imperative of \phobe“\), but go on speaking (present active imperative of \lale“\) and do not become silent (\mˆ\ and first aorist active of \si“pa“\, ingressive aorist)." Evidently there were signs of a gathering storm before this vision and message from the Lord Jesus came to Paul one night. Paul knew only too well what Jewish hatred could do as he had learned it at Damascus, Jerusalem, Antioch in Pisidia, Iconium, Lystra, Derbe, Thessalonica, Beroea. He had clearly moments of doubt whether he had not better move on or become silent for a while in Corinth. Every pastor knows what it is to have such moods and moments. In strkjv@2Thessalonians:3:2| (written at this time) we catch Paul's dejection of spirits. He was like Elijah (1Kings:19:4|) and Jeremiah (Jeremiah:15:15ff.|).

rwp@Acts:18:10 @{Because I am with thee} (\dioti eg“ eimi meta sou\). Jesus had given this promise to all believers (Matthew:28:20|) and here he renews it to Paul. This promise changes Paul's whole outlook. Jesus had spoken to Paul before, on the way to Damascus (9:4|), in Jerusalem (22:17f.|), in Troas (16:9|), in great crises of his life. He will hear him again (23:11; strkjv@27:23|). Paul knows the voice of Jesus. {No man shall set on thee to harm thee} (\oudeis epithˆsetai soi tou kak“sai se\). Future direct middle indicative of \epitithˆmi\, old and common verb, here in direct middle to lay or throw oneself upon, to attack. Jesus kept that promise in Corinth for Paul. \Tou kak“sai\ is genitive articular infinitive of purpose of \kako“\, to do harm to. Paul would now face all the rabbis without fear. {I have much people} (\laos estin moi polus\). Dative of personal interest. "There is to me much people," not yet saved, but who will be if Paul holds on. There is the problem for every preacher and pastor, how to win the elect to Christ.

rwp@Acts:18:11 @{A year and six months} (\eniauton kai mˆnas hex\). Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2Corinthians:11:10|) and there was a church in Cenchreae (Romans:16:1|).

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

rwp@Acts:18:14 @{When Paul was about to open his mouth} (\mellontos tou Paulou anoigein to stoma\). Genitive absolute again. Before Paul could speak, Gallio cut in and ended the whole matter. According to their own statement Paul needed no defence. {Wrong} (\adikˆma\). _Injuria_. Old word, a wrong done one. In N.T. only here, strkjv@Acts:24:20; strkjv@Revelation:18:5|. Here it may mean a legal wrong to the state. {Wicked villainy} (\rhƒidiourgˆma\). A crime, act of a criminal, from \rhƒidiourgos\ (\rhƒidios\, easy, \ergon\, work), one who does a thing with ease, adroitly, a "slick citizen." {Reason would that I should bear with you} (\kata logon an aneschomˆn hum“n\). Literally, "according to reason I should have put up with you (or held myself back from you)." This condition is the second class (determined as unfulfilled) and means that the Jews had no case against Paul in a Roman court. The verb in the conclusion (\aneschomˆn\) is second aorist middle indicative and means with the ablative \hum“n\ "I should have held myself back (direct middle) from you (ablative). The use of \an\ makes the form of the condition plain.

rwp@Acts:18:15 @{Questions} (\zˆtˆmata\). Plural, contemptuous, "a parcel of questions" (Knowling). {About words} (\peri logou\). Word, singular, talk, not deed or fact (\ergon, factum\). {And names} (\kai onomat“n\). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names. {And your own law} (\kai nomou tou kath' humƒs\) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all. {Look to it yourselves} (\opsesthe autoi\). The volitive future middle indicative of \hora“\ often used (cf. strkjv@Matthew:27:4|) where an imperative could be employed (Robertson, _Grammar_, p. 874). The use of \autoi\ (yourselves) turns it all over to them. {I am not minded} (\ou boulomai\). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Romans:9-11|) that in fact Christianity is the true, the spiritual Judaism.

rwp@Acts:18:16 @{He drave them} (\apˆlasen autous\). First aorist active indicative of \apelaun“\, old word, but here alone in the N.T. The Jews were stunned by this sudden blow from the mild proconsul and wanted to linger to argue the case further, but they had to go.

rwp@Acts:18:18 @{Having tarried after this yet many days} (\eti prosmeinas hˆmeras hikanas\). First aorist (constative) active participle of \prosmen“\, old verb, to remain besides (\pros\ as in strkjv@1Timothy:1:3|) and that idea is expressed also in \eti\ (yet). The accusative is extent of time. On Luke's frequent use of \hikanos\ see strkjv@8:11|. It is not certain that this period of "considerable days" which followed the trial before Gallio is included in the year and six months of verse 11| or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. {Took his leave} (\apotaxamenos\). First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate _valefacio_), as in verse 21; strkjv@Mark:6:46|. {Sailed thence} (\exeplei\). Imperfect active of \ekple“\, old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. {Having shorn his head} (\keiramenos tˆn kephalˆn\). First aorist middle (causative) of \keir“\, old verb to shear (sheep) and the hair as also in strkjv@1Corinthians:11:6|. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (\prosmeinas, apotaxamenos\) refer to Paul it seems clear that this one does also. {For he had a vow} (\eichen gar euchˆn\). Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved" (\xura“\ as in strkjv@21:24|) for there is a distinction as both verbs are contrasted in strkjv@1Corinthians:11:6| (\keirƒsthai ˆ xurƒsthai\). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.

rwp@Acts:18:19 @{Came} (\katˆntˆsan\). Came down, as usual in speaking of coming to land (16:1|). {To Ephesus} (\eis Epheson\). This great city on the Cayster, the capital of the Province of Asia, the home of the worship of Diana (Artemis) with a wonderful temple, Paul at last had reached, though forbidden to come on the way out on this tour (16:6|). Here Paul will spend three years after his return from Jerusalem. {He left them there} (\kakeinous katelipen autou\). That is, Priscilla and Aquila he left (second aorist active indicative) here (\autou\). But Luke mentions the departure by way of anticipation before he actually went away (verse 21|). {But he himself} (\autos de\). Paul again the leading person in the narrative. On this occasion he may have gone alone into the synagogue. {He reasoned} (\dielexato\). Luke's favourite word for Paul's synagogue discourses (17:2,17; strkjv@18:4| which see) as also strkjv@19:8,9|.

rwp@Acts:18:21 @{I shall return} (\anakamps“\). Future active indicative of \anakampt“\, old verb to bend back, turn back (Matthew:2:2|). {If God will} (\tou theou thelontos\). Genitive absolute of present active participle. This expression (\ean\ with subjunctive) occurs also in strkjv@1Corinthians:4:19; strkjv@16:7; strkjv@James:4:15|. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God's hands. The Textus Receptus has here a sentence not in the best MSS.: "I must by all means keep this feast that cometh in Jerusalem." This addition by D and other documents may have been due to a desire to give a reason for the language in verse 22| about "going up" to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (20:16|) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did.

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

rwp@Acts:18:24 @{Apollos} (\Apoll“s\). Genitive \-“\ Attic second declension. Probably a contraction of \Apollonios\ as D has it here. {An Alexandrian} (\Alexandreus\). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. {A learned man} (\anˆr logios\). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since \logos\ was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas. {Mighty in the Scriptures} (\dunatos “n en tais graphais\). Being powerful (\dunatos\ verbal of \dunamai\ and same root as \dunamis\, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.

rwp@Acts:18:26 @{They took him unto them} (\proselabonto\). Second aorist middle (indirect) indicative of \proslamban“\, old verb, to their home and heart as companion (cf. the rabbis and the ruffians in strkjv@17:5|). Probably for dinner after service. {Expounded} (\exethento\). Second aorist (effective) middle indicative of \ektithˆmi\ seen already in strkjv@11:4|, to set forth. {More carefully} (\akribesteron\). Comparative adverb of \akrib“s\. More accurately than he already knew. Instead of abusing the young and brilliant preacher for his ignorance they (particularly Priscilla) gave him the fuller story of the life and work of Jesus and of the apostolic period to fill up the gaps in his knowledge. It is a needed and delicate task, this thing of teaching gifted young ministers. They do not learn it all in schools. More of it comes from contact with men and women rich in grace and in the knowledge of God's ways. He was not rebaptized, but only received fuller information.

rwp@Acts:18:27 @{Encouraged him} (\protrepsamenoi\). First aorist middle participle of \protrep“\, old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted (\boulomenou autou\, genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote (\egrapsan\) a letter of introduction to the disciples in Corinth to receive him (\apodexasthai auton\), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Corinthians:3:1|) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus. {Helped them much} (\sunebaleto polu\). Second aorist middle indicative of \sunball“\ used in strkjv@17:18| for "dispute," old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. {Through grace} (\dia tˆs charitos\). This makes sense if taken with "believed," as Hackett does (cf. strkjv@13:48; strkjv@16:14|) or with "helped" (1Corinthians:3:10; strkjv@15:10; strkjv@2Corinthians:1:12|). Both are true as the references show.

rwp@Acts:18:28 @{Powerfully} (\euton“s\). Adverb from \eutonos\ (\eu\, well, \tein“\, to stretch), well-strung, at full stretch. {Confuted} (\diakatˆlegcheto\). Imperfect middle of the double compound verb \dia-kat-elegchomai\, to confute with rivalry in a contest, here alone. The old Greek has \dielegch“\, to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. {Publicly} (\dˆmosiƒi\). See strkjv@5:18; strkjv@16:37|. In open meeting where all could see the victory of Apollos. {Shewing} (\epideiknus\). Present active participle of \epideiknumi\, old verb to set forth so that all see. {By the Scriptures} (\dia t“n graph“n\). In which Apollos was so "mighty" (verse 24|) and the rabbis so weak for they knew the oral law better than the written (Mark:7:8-12|). {That Jesus was the Christ} (\einai ton Christon Iˆsoun\). Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (17:3|). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Corinthians:3:4-17|). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.

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

rwp@Acts:19:9 @{But when some were hardened} (\h“s de tines esklˆrunonto\). Imperfect passive of \sklˆrun“\, causative like _hiphil_ in Hebrew, to make hard (\sklˆros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeithˆs\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklˆrun“\ and \apeithe“\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tˆn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kak“s leg“\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' aut“n\). Second aorist active participle of \aphistˆmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aph“risen tous mathˆtas\). First aorist active indicative of \aphoriz“\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en tˆi scholˆi Turannou\). \Scholˆ\ (our school) is an old word from \schein\ (\ech“\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).

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:19:21 @{Purposed in the spirit} (\etheto en t“i pneumati\). Second aorist middle indicative for mental action and "spirit" expressed also. A new stage in Paul's career begins here, a new division of the Acts. {Passed through} (\dielth“n\). Word (\dierchomai\) used ten times in Acts (cf. strkjv@19:1|) of missionary journeys (Ramsay). {Macedonia and Achaia} (\tˆn Makedonian kai Achaian\). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in strkjv@2Corinthians:1:15f.|, but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1Corinthians:16:5-7|). He even hoped to spend the winter in Corinth "if the Lord permit" and to remain in Ephesus till Pentecost, neither of which things he did. {I must also see Rome} (\dei me kai R“mˆn idein\). This section of Acts begins with Rome in the horizon of Paul's plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in strkjv@Romans:1:15| he feels himself "debtor" to all including "those in Rome" (Romans:1:16|). Paul had long desired to go to Rome (Rom strkjv@1:10|), but had been frequently hindered (Romans:1:13|), but he has definitely set his face to go to Rome and on to Spain (Romans:15:23-29|). Paley calls sharp attention to this parallel between strkjv@Acts:19:21| and strkjv@Romans:1:10-15; strkjv@15:23-29|. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans:16|), but chiefly as the capital of the Roman Empire and a necessary goal in Paul's ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (\dei\) that Paul see Rome (Acts strkjv@23:11|).

rwp@Acts:19:22 @{Timothy and Erastus} (\Timotheon kai Eraston\). Paul had sent Timothy to Corinth (1Corinthians:4:17|) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1Corinthians:16:10-11|) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. strkjv@Romans:16:23; strkjv@2Timothy:4:20|) go on to Macedonia to prepare the way for Paul who will come on later. {He himself stayed in Asia for a while} (\autos epeschen chronon eis tˆn Asian\). Literally, He himself had additional time in Asia. Second aorist active indicative of \epech“\, old and common idiom, only here in the N.T. in this sense and the verb only in Luke and Paul. The reason for Paul's delay is given by him in strkjv@1Corinthians:16:8f.|, the great door wide open in Ephesus. Here again Luke and Paul supplement each other. Pentecost came towards the end of May and May was the month of the festival of Artemis (Diana) when great multitudes would come to Ephesus. But he did not remain till Pentecost as both Luke and Paul make plain.

rwp@Acts:19:23 @{No small stir} (\tarachos ouk oligos\). Same phrase in strkjv@12:18| and nowhere else in the N.T. Litotes. {Concerning the Way} (\peri tˆs hodou\). See this phrase for Christianity in strkjv@9:2; strkjv@19:9; strkjv@24:22| which see, like the "Jesus Way" of the Indians. There had already been opposition and "stir" before this stage (cf. strkjv@19:11-20|). The fight with wild beasts in strkjv@1Corinthians:15:32| (whatever it was) was before that Epistle was written and so before this new uproar. Paul as a Roman citizen could not be thrown to wild beasts, but he so pictured the violent opponents of Christ in Ephesus.

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

rwp@Acts:19:25 @{Whom he gathered together} (\hous sunathroisas\). First aorist active participle of \sunathroiz“\, old verb to assemble together (\athroos\, a crowd), in the N.T. only here and strkjv@Acts:12:12|. {With the workmen of like occupation} (\kai tous peri ta toiauta ergatas\). "And the workmen concerning such things," apparently those who made the marble and terra-cotta shrines who would also be affected in the same way. It was a gathering of the associated trades, not for a strike, for employer and employees met together, but in protest against the preaching of Paul. {We have our wealth} (\hˆ euporia hˆmin estin\). The wealth is to us (dative of possession). This old word for wealth occurs here alone in the N.T. It is from \eu\ and \poros\, easy to pass through, easy to accomplish, to be well off, wealthy, welfare, weal, well-being, rich. Demetrius appeals to this knowledge and self-interest of the artisans as the basis for their zeal for Artemis, piety for revenue.

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

rwp@Acts:19:27 @{This our trade} (\touto to meros\). Part, share, task, job, trade. {Come into disrepute} (\eis apelegmon elthein\). Not in the old writers, but in LXX and _Koin‚_. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. {Of the great goddess Artemis} (\tˆs megalˆs theas Artemidos\). She was generally known as the Great (\hˆ Megalˆ\). An inscription found at Ephesus calls her "the greatest god" (\hˆ megistˆ theos\). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (\ne“koroi\, verse 35|). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. {Be made of no account} (\eis outhen logisthˆnai\). Be reckoned as nothing, first aorist passive infinitive of \logizomai\ and \eis\. {Should even be deposed of her magnificence} (\mellein te kai kathaireisthai tˆs megaleiotˆtos autˆs\). Note the present infinitive after \mellein\, ablative case (so best MSS.) after \kathaire“\, to take down, to depose, to deprive of. The word \megaleiotˆs\ occurs also in strkjv@Luke:9:43| (the majesty of God) and in strkjv@2Peter:1:16| of the transfiguration of Christ. It is already in the LXX and Deissmann (_Light from the Ancient East_, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. {All Asia and the world} \holˆ (hˆ) Asia kai (hˆ) oikoumenˆ\. See strkjv@11:28| for same use of \oikoumenˆ\. An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. _Multitudo errantium non efficit veritatem_ (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that!

rwp@Acts:19:28 @{They were filled with wrath} (\genomenoi plereis thumou\). Having become full of wrath. {Cried out} (\ekrazon\). Inchoative imperfect, began to cry out and kept it up continuously. Reiteration was characteristic of the orgiastic exercises. The Codex Bezae adds after \thumou\ (wrath): \Dramontes eis tˆn amphodon\ (running into the street), which they certainly did after the speech of Demetrius. {Great is Artemis of the Ephesians} (\Megalˆ hˆ Artemis Ephesi“n\). D (Codex Bezae) omits \hˆ\ (the) and makes it read: "Great Artemis of the Ephesians." This was the usual cry of the votaries in their orgies as the inscriptions show, an ejaculatory outcry or prayer instead of an argument as the other MSS. have it. That is vivid and natural (Ramsay, _Church in the Roman Empire_, pp. 135ff.). Yet on this occasion the artisans were making an argumentative protest and plea against Paul. An inscription at Dionysopolis has "Great is Apollo."

rwp@Acts:19:29 @{With the confusion} (\tˆs sugchuse“s\). Genitive case after \eplˆsthˆ\. An old word, but in the N.T. only here, from verb \sugche“\, to pour together like a flood (only in Acts in the N.T.). Vivid description of the inevitable riot that followed "the appearance of such a body in the crowded agora of an excitable city" (Rackham) "vociferating the city's watch-word." {They rushed} (\h“rmˆsan\). Ingressive aorist active indicative of \horma“\, old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord (\homothumadon\ as in strkjv@Acts:1:14|, etc.). {Into the theatre} (\eis to theatron\). A place for seeing (\theaomai\) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1Corinthians:4:9|). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, _Ephesus_) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24,500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. {Having seized Gaius and Aristarchus men of Macedonia} (\sunarpasantes Gaion kai Aristarchon Makedonas\). See strkjv@6:12| for this same verb. They wanted some victims for this "gladiatorial" show. These two men were "Paul's companions in travel" (\sunekdˆmous Paulou\), together (\sun\) with Paul in being abroad, away from home or people (\ek-dˆmous\, late word, in the N.T. only here and strkjv@2Corinthians:8:19|). How the mob got hold of Gaius (Acts:20:4|) and Aristarchus (20:4; strkjv@27:2; strkjv@Colossians:4:10; strkjv@Philemon:1:24|) we do not know whether by accidental recognition or by search after failure to get Paul. In strkjv@Romans:16:4| Paul speaks of Priscilla and Aquila as those "who for my life laid down their own necks." Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2Corinthians:1:9|) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death.

rwp@Acts:19:31 @{Certain also of the chief officers of Asia} (\tines de kai t“n Asiarch“n\). These "Asiarchs" were ten officers elected by cities in the province who celebrated at their own cost public games and festivals (Page). Each province had such a group of men chosen, as we now know from inscriptions, to supervise the funds connected with the worship of the emperor, to preside at games and festivals even when the temple services were to gods like Artemis. Only rich men could act, but the position was eagerly sought. {Being his friends} (\ontes aut“i philoi\). Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. "It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions" (Furneaux). {Besought him} (\parekaloun auton\). Imperfect active, showing that the messengers sent had to insist over Paul's protest. "{Not to adventure himself}" (\mˆ dounai heauton\). It was a hazard, a rash adventure "to give himself" (second aorist active infinitive of \did“mi\). Just this sense of "adventure" with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians:1:4; strkjv@1Timothy:2:6; strkjv@Titus:2:14|). It is not the first time that friends had rescued Paul from peril (Acts:9:25,30; strkjv@17:10,14|). The theatre was no place for Paul. It meant certain death.

rwp@Acts:19:32 @{Some therefore cried one thing and some another} (\alloi men oun allo ti ekrazon\). This classical use of \allos allo\ (Robertson, _Grammar_, p. 747) appears also in strkjv@2:12; strkjv@21:34|. Literally, "others cried another thing." The imperfect shows the repetition (kept on crying) and confusion which is also distinctly stated. {For the assembly was in confusion} (\ˆn gar hˆ ekklˆsia sunkechumenˆ\). The reason for the previous statement. Periphrastic past perfect passive of \sugche“, sugchun“ (-unn“)\, to pour together, to commingle as in verse 29| (\sugchuse“s\). It was not an "assembly" (\ekklˆsia, ek, kale“\, to call out), but a wholly irregular, disorganized mob in a state (perfect tense) of confusion. There was "a lawful assembly" (verse 39|), but this mob was not one. Luke shows his contempt for this mob (Furneaux). {Had come together} (\sunelˆlutheisan\). Past perfect active of \sunerchomai\. It was an assembly only in one sense. For some reason Demetrius who was responsible for the mob preferred now to keep in the background, though he was known to be the ring-leader of the gathering (verse 38|). It was just a mob that shouted because others did.

rwp@Acts:19:33 @{And they brought Alexander out of the crowd} (\ek de tou ochlou sunebibasan Alexandron\). The correct text (Aleph A B) has this verb \sunebibasan\ (from \sunbibaz“\, to put together) instead of \proebibasan\ (from \probibaz“\, to put forward). It is a graphic word, causal of \bain“\, to go, and occurs in strkjv@Acts:16:10; strkjv@Colossians:2:19; strkjv@Ephesians:4:16|. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. {The Jews putting him forward} (\probalont“n auton t“n Ioudai“n\). Genitive absolute of the second aorist active participle of \proball“\, old verb to push forward as leaves in the spring (Luke:21:30|). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. Songs:Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2Timothy:4:14|), against whom Paul will warn Timothy then in Ephesus. "The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence" (Furneaux). {Beckoned with the hand} (\kataseisas tˆn cheira\). Old verb \katasei“\, to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in strkjv@Acts:12:17; strkjv@13:16; strkjv@21:40| where "with the hand" (\tˆi cheiri\, instrumental case) is used instead of \tˆn cheira\ (the accusative). {Would have made a defence unto the people} (\ˆthelen apologeisthai t“i dˆm“i\). Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. \Apologeisthai\ (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in strkjv@Romans:2:15; strkjv@2Corinthians:12:19|).

rwp@Acts:19:34 @{When they perceived} (\epignontes\). Recognizing, coming to know fully and clearly (\epi-\), second aorist (ingressive) active participle of \epigin“sk“\. The masculine plural is left as nominative absolute or \pendens\ without a verb. The rioters saw at once that Alexander was (\estin\, present tense retained in indirect assertion) a Jew by his features. {An with one voice cried out} (\ph“nˆ egeneto mia ek pant“n krazont“n\). Anacoluthon or construction according to sense. Literally, "one voice arose from all crying." \Krazont“n\ agrees in case (ablative) with \pant“n\, but Aleph A have \krazontes\. This loose construction is not uncommon (Robertson, _Grammar_, pp. 436f.). Now at last the crowd became unanimous (one voice) at the sight of a hated Jew about to defend their attacks on the worship of Artemis. The unanimity lasted "about the space of two hours" (\hosei epi h“ras duo\), "as if for two hours." Their creed centred in this prolonged yell: "Great is Artemis of the Ephesians" with which the disturbance started (verse 28|).

rwp@Acts:19:35 @{The town-clerk} (\ho grammateus\). Ephesus was a free city and elected its own officers and the recorder or secretary was the chief magistrate of the city, though the proconsul of the province of Asia resided there. This officer is not a mere secretary of another officer or like the copyists and students of the law among the Jews, but the most influential person in Ephesus who drafted decrees with the aid of the \stratˆgoi\, had charge of the city's money, was the power in control of the assembly, and communicated directly with the proconsul. Inscriptions at Ephesus give frequently this very title for their chief officer and the papyri have it also. The precise function varied in different cities. His name appeared on the coin at Ephesus issued in his year of office. {Had quieted the multitude} (\katasteilas ton ochlon\). First aorist active participle of \katastell“\, to send down, arrange dress (Euripides), lower (Plutarch), restrain (papyrus example), only twice in the N.T. (here and verse 36|, be quiet), but in LXX and Josephus. He evidently took the rostrum and his very presence as the city's chief officer had a quieting effect on the billowy turmoil and a semblance of order came. He waited, however, till the hubbub had nearly exhausted itself (two hours) and did not speak till there was a chance to be heard. {Saith} (\phˆsin\). Historical present for vividness. {How that}. Merely participle \ousan\ and accusative \polin\ in indirect discourse, no conjunction at all (Robertson, _Grammar_, pp. 1040ff.), common idiom after \gin“sk“\, to know. {Temple-keeper} (\ne“koron\). Old word from \ne“s\ (\naos)\, temple, and \kore“\, to sweep. Warden, verger, cleaner of the temple, a sacristan. Songs:in Xenophon and Plato. Inscriptions so describe Ephesus as \ne“koron tˆs Artemidos\ as Luke has it here and also applied to the imperial _cultus_ which finally had several such temples in Ephesus. Other cities claimed the same honour of being \ne“koros\, but it was the peculiar boast of Ephesus because of the great temple of Artemis. A coin of A.D. 65 describes Ephesus as \ne“koros\. There are papyri examples of the term applied to individuals, one to Priene as \ne“koros\ of the temple in Ephesus (Moulton and Milligan, _Vocabulary_). {And of the image which fell down from Jupiter} (\kai tou diopetous\). Supply \agalma\ (image), "the from heaven-fallen image." From Zeus (\Dios\) and \pet“\ (\pipt“, pipet“\), to fall. Zeus (Jupiter) was considered lord of the sky or heaven and that is the idea in \diopetous\ here. The legend about a statue fallen from heaven occurs concerning the statue of Artemis at Tauris, Minerva at Athens, etc. Thus the recorder soothed the vanity (Rackham) of the crowd by appeal to the world-wide fame of Ephesus as sacristan of Artemis and of her heaven-fallen image.

rwp@Acts:19:37 @{Neither robbers of temples} (\oute hierosulous\). Common word in Greek writers from \hieron\, temple, and \sula“\, to rob, be guilty of sacrilege. The word is found also on inscriptions in Ephesus. The Jews were sometimes guilty of this crime (Romans:2:22|), since the heathen temples often had vast treasures like banks. The ancients felt as strongly about temple-robbing as westerners used to feel about a horse-thief. {Nor blasphemers of our goddess} (\oute blasphˆmountas tˆn theon hˆm“n\). Nor those who blasphemed our goddess. That is to say, these men (Gaius and Aristarchus) as Christians had so conducted themselves (Colossians:4:5|) that no charge could be placed against them either in act (temple-robbery) or word (blasphemy). They had done a rash thing since these men are innocent. Paul had used tact in Ephesus as in Athens in avoiding illegalities.

rwp@Acts:19:38 @{Have a matter against any one} (\echousin pros tina logon\). For this use of \ech“ logon\ with \pros\ see strkjv@Matthew:5:32; strkjv@Colossians:3:13|. The town-clerk names Demetrius and the craftsmen (\technitai\) as the parties responsible for the riot. {The courts are open} (\agoraioi agontai\). Supply \hˆmerai\ (days), court days are kept, or \sunodoi\, court-meetings are now going on, Vulgate _conventus forenses aguntur_. Old adjective from \agora\ (forum) marketplace where trials were held. Cf. strkjv@Acts:17:4|. There were regular court days whether they were in session then or not. {And there are proconsuls} (\kai anthupatoi eisin\). Asia was a senatorial province and so had proconsuls (general phrase) though only one at a time, "a rhetorical plural" (Lightfoot). Page quotes from an inscription of the age of Trajan on an aqueduct at Ephesus in which some of Luke's very words occur (\ne“koros, anthupatos, grammateus, dˆmos\). {Let them accuse one another} (\egkaleit“san allˆlois\). Present active imperative of \egkale“\ (\en, kale“\), old verb to call in one's case, to bring a charge against, with the dative. Luke uses the verb six times in Acts for judicial proceedings (19:38,40; strkjv@23:28,29; strkjv@26:2,7|). The town-clerk makes a definite appeal to the mob for orderly legal procedure as opposed to mob violence in a matter where money and religious prejudice unite, a striking rebuke to so-called lynch-law proceedings in lands today where Christianity is supposed to prevail.

rwp@Acts:19:39 @{Anything about other matters} (\ti peraiter“\). Most MSS. here have \ti peri heter“n\, but B b Vulgate read \ti peraiter“\ as in Plato's \Phaedo\. Several papyri examples of it also. It is comparative \peraiteros\ of \pera\, beyond. Note also \epi\ in \epizˆteite\. Charges of illegal conduct (Page) should be settled in the regular legal way. But, if you wish to go further and pass resolutions about the matter exciting you, "it shall be settled in the regular assembly" (\en t“i ennom“i ekklˆsiƒi\). "In the lawful assembly," not by a mob like this. Wood (_Ephesus_) quotes an inscription there with this very phrase "at every lawful assembly" (\kata pƒsan ennomon ekklˆsian\). The Roman officials alone could give the sanction for calling such a lawful or regular assembly. The verb \epilu“\ is an old one, but in the N.T. only here and strkjv@Mark:4:34| (which see) where Jesus privately opened or disclosed the parables to the disciples. The papyri give examples of the verb in financial transactions as well as of the metaphorical sense. The solution will come in the lawful assembly, not in a riot like this. See also strkjv@2Peter:1:20| where the substantive \epilusis\ occurs for disclosure or revelation (prophecy).

rwp@Acts:19:40 @{For indeed we are in danger to be accused concerning this day's riot} (\kai gar kinduneuomen egkaleisthai stase“s peri tˆs sˆmeron\). The text is uncertain. The text of Westcott and Hort means "to be accused of insurrection concerning today's assembly." The peril was real. \Kinduneuomen\, from \kindunos\, danger, peril. Old verb, but in the N.T. only here and strkjv@Luke:8:23; strkjv@1Corinthians:15:30|. {There being no cause for it} (\mˆdenos aitiou huparchontos\). Genitive absolute with \aitios\, common adjective (cf. \aitia\, cause) though in N.T. only here and strkjv@Hebrews:5:9; strkjv@Luke:23:4,14,22|. {And as touching it} (\peri hou\). "Concerning which." But what? No clear antecedent, only the general idea. {Give an account of this concourse} (\apodounai logon peri tˆs sustrophˆs tautˆs\). _Rationem reddere_. They will have to explain matters to the proconsul. \Sustrophˆ\ (from \sun\, together, \streph“\, to turn) is a late word for a conspiracy (Acts:23:12|) and a disorderly riot as here (Polybius). In strkjv@Acts:28:12| \sustreph“\ is used of gathering up a bundle of sticks and of men combining in strkjv@Matthew:17:22|. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting.

rwp@Acts:19:41 @{Dismissed the assembly} (\apelusen tˆn ekklˆsian\). The town-clerk thus gave a semblance of law and order to the mob by formally dismissing them, this much to protect them against the charge to which they were liable. This vivid, graphic picture given by Luke has all the earmarks of historical accuracy. Paul does not describe the incidents in his letters, was not in the theatre in fact, but Luke evidently obtained the details from one who was there. Aristarchus, we know, was with Luke in Caesarea and in Rome and could have supplied all the data necessary. Certainly both Gaius and Aristarchus were lively witnesses of these events since their own lives were involved.

rwp@Acts:20:1 @{After the uproar was ceased} (\meta to pausasthai ton thorubon\). Literally, after the ceasing (accusative of articular aorist middle infinitive of \pau“\, to make cease) as to the uproar (accusative of general reference). Noise and riot, already in strkjv@Matthew:26:5; strkjv@27:24; strkjv@Mark:5:38; strkjv@14:2|; and see in strkjv@Acts:21:34; strkjv@24:18|. Pictures the whole incident as bustle and confusion. {Took leave} (\aspamenos\). First aorist middle participle of \aspazomai\, old verb from \a\ intensive and \spa“\, to draw, to draw to oneself in embrace either in greeting or farewell. Here it is in farewell as in strkjv@21:6|. Salutation in strkjv@21:7,19|. {Departed for to go into Macedonia} (\exˆlthen poreuesthai eis Makedonian\). Both verbs, single act and then process. Luke here condenses what was probably a whole year of Paul's life and work as we gather from II Corinthians, one of Paul's "weighty and powerful" letters as his enemies called them (2Corinthians:10:10|). "This epistle more than any other is a revelation of S. Paul's own heart: it is his spiritual autobiography and _apologia pro vita sua_."

rwp@Acts:20:2 @{Those parts} (\ta merˆ ekeina\). We have no way of knowing why Luke did not tell of Paul's stay in Troas (2Corinthians:2:12f.|) nor of meeting Titus in Macedonia (2Corinthians:2:13-7:16|) nor of Paul's visit to Illyricum (Romans:15:19f.|) to give time for II Corinthians to do its work (2Corinthians:13|), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation" (\parakalesas autous log“i poll“i\). Literally, "having exhorted them (the Macedonian brethren) with much talk" (instrumental case). {Into Greece} (\eis tˆn Hellada\). That is, Achaia (18:12; strkjv@19:21|), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Corinthians:13:1|). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.

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

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

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

rwp@Acts:20:6 @{After the days of unleavened bread} (\meta tas hˆmerƒs t“n azum“n\). Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians:4:10; strkjv@Colossians:2:16|). Was Luke a proselyte because he notes the Jewish feasts as here and in strkjv@Acts:27:9|? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1Corinthians:16:8|). He was hoping now to reach Jerusalem by Pentecost (Acts:20:16|) as he did. We do not know the precise year, possibly A.D. 56 or 57. {In five days} (\achri hˆmer“n pente\). Up to five days (cf. strkjv@Luke:2:37|). D has \pemptaioi\, "fifth day men," a correct gloss. Cf. \deuteraioi\, second-day men (Acts:28:13|). In strkjv@Acts:16:11| they made the voyage in two days. Probably adverse winds held them back here. {Seven days} (\hepta hˆmeras\). To atone for the short stay in Troas before (2Corinthians:2:12f.|) when Paul was so restless. Now he preaches a week to them.

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

rwp@Acts:20:16 @{For Paul had determined} (\kekrikei gar ho Paulos\). Past perfect active (correct text) of \krin“\ and not the aorist \ekrine\. Either Paul controlled the ship or the captain was willing to oblige him. {To sail past Ephesus} (\parapleusai tˆn Epheson\). First aorist active infinitive of \paraple“\, old verb to sail beside, only here in the N.T. {That he might not have} (\hop“s mˆ genˆtai aut“i\). Final clause (negative) with aorist middle subjunctive of \ginomai\ and dative "that it might not happen to him." {To spend time} (\chronotribˆsai\). First aorist active of the late compound verb \chronotribe“\ (\chronos\, time, \trib“\, to spend), only here in the N.T. The verb \trib“\, to rub, to wear out by rubbing, lends itself to the idea of wasting time. It was only a year ago that Paul had left Ephesus in haste after the riot. It was not expedient to go back so soon if he meant to reach Jerusalem by Pentecost. Paul clearly felt (Romans:15|) that the presentation of this collection at Pentecost to the Jewish Christians would have a wholesome influence as it had done once before (Acts:11:30|). {He was hastening} (\espeuden\). Imperfect active of \speud“\, old verb to hasten as in strkjv@Luke:2:16; strkjv@19:56|. {If it were possible for him} (\ei dunaton eiˆ aut“i\). Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. {The day of Pentecost} (\tˆn hˆmeran tˆs pentˆkostˆs\). Note the accusative case. Paul wanted to be there for the whole day. See strkjv@Acts:2:1| for this very phrase.

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

rwp@Acts:20:19 @[After what manner I was with you} (\p“s meth' h–m“n egenomˆn\). Literally, "How I came (from Asia and so was) with you." Cf. strkjv@1Thessalonians:1:5; strkjv@2Thessalonians:2:1-10| where Paul likewise dares to refer boldly to his life while with them "all the time" (\ton panta chronon\). Accusative of duration of time. Songs:far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19|. {Serving the Lord} (\douleu“n t“i kuri“i\). It was Paul's glory to be the \doulos\ (bond-slave) as in strkjv@Romans:1:1; strkjv@Phillipians:1:1|. Paul alone, save Jesus in strkjv@Matthew:6:24; strkjv@Luke:16:13|, uses \douleu“\ six times for serving God (Page). {With all lowliness of mind} (\meta pasˆs tapeinophrosunˆs\). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. {With tears} (\dakru“n\). Construed with \meta\. Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in verse 31|, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2Corinthians:2:4|) and in denouncing the sensual apostates in strkjv@Phillipians:3:18|. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. {Trials which befell me} (\peirasm“n t“n sumbant“n moi\). Construed also with \meta\. Second aorist active participle of \sunbain“\, to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. strkjv@Acts:3:10|). {By the plots of the Jews} (\en tais epiboulais t“n Ioudai“n\). Like the plot (\epiboulˆ\) against him in Corinth (20:3|) as well as the earlier trial before Gallio and the attacks in Thessalonica. In strkjv@Acts:19:9| Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these "plots" which may easily be imagined from Paul's own letters and may be even referred to in strkjv@1Corinthians:4:10; strkjv@15:30ff.; strkjv@16:9; strkjv@2Corinthians:1:4-10; strkjv@7:5; strkjv@11:23|. In fact, one has only to dwell on the allusions in strkjv@2Corinthians:11| to picture what Paul's life was in Ephesus during these three years. Luke gives in strkjv@Acts:19| the outbreak of Demetrius, but Paul had already fought with "wild-beasts" there.

rwp@Acts:20:20 @{How that I shrank not} (\h“s ouden hupesteilamen\). Still indirect discourse (question) after \epistasthe\ (ye know) with \h“s\ like \p“s\ in verse 18|. First aorist middle of \hupostell“\, old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in strkjv@Habbakkuk:2:4| (Hebrews:10:38|). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1Thessalonians:2:4,11; strkjv@2Corinthians:4:2; strkjv@Galatians:1:10|). {From declaring unto you} (\tou mˆ anaggeilai humin\). Ablative case of the articular first aorist active infinitive of \anaggell“\ with the redundant negative after verbs of hindering, etc. (Robertson, _Grammar_, p. 1094). {Anything that was profitable} (\t“n sumpheront“n\). Partitive genitive after \ouden\ of the articular present active participle of \sumpher“\, to bear together, be profitable. {Publicly} (\dˆmosiƒi\, adverb) {and from house to house} (\kai kat' oikous\). By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Acts:20:21 @{Testifying} (\diamarturomenos\). As Peter did (Acts:2:40|) where Luke uses this same word thoroughly Lucan and Pauline. Songs:again in verses 23,24|. Paul here as in strkjv@Romans:1:16| includes both Jews and Greeks, to the Jew first. {Repentance toward God} (\tˆn eis theon metanoian\) {and faith toward our Lord Jesus} (\kai pistin eis ton kurion hˆm“n Iˆsoun\). These two elements run through the Epistle to the Romans which Paul had recently written and sent from Corinth. These two elements appear in all Paul's preaching whether "to Jews or Gentiles, to philosophers at Athens or to peasants at Lystra, he preached repentance toward God and faith toward the Lord Jesus" (Knowling).

rwp@Acts:20:23 @{Save that} (\plˆn hoti\). The \hoti\ clause is really in the ablative case after \plˆn\, here a preposition as in strkjv@Phillipians:1:18|, this idiom \plˆn hoti\ occasionally in ancient Greek. {In every city} (\kata polin\). Singular here though plural in \kat' oikous\ (verse 20|). {Bonds and afflictions} (\desma kai thlipseis\). Both together as in strkjv@Phillipians:1:17; strkjv@2Corinthians:1:8|. Literal bonds and actual pressures. {Abide me} (\me menousin\). With the accusative as in verse 5| (\emenon hˆmas\) and nowhere else in the N.T.

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

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

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

rwp@Acts:20:35 @{I gave you an example} (\hupedeixa\). First aorist active indicative of \hupodeiknumi\, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Luke:6:47|). \Hupodeigma\ means example (John:13:15; strkjv@James:5:10|). Songs:Paul appeals to his example in strkjv@1Corinthians:11:1; strkjv@Phillipians:3:17|. \Panta\ is accusative plural of general reference (in all things). {Songs:labouring ye ought to help} (\hout“s kopi“ntas dei antilambanesthai\). So, as I did. Necessity (\dei\). Toiling (\kopi“ntas\) not just for ourselves, but to help (\antilambanesthai\), to take hold yourselves (middle voice) at the other end (\anti\). This verb common in the old Greek, but in the N.T. only in strkjv@Luke:1:54; strkjv@Acts:20:35; strkjv@1Timothy:6:2|. This noble plea to help the weak is the very spirit of Christ (1Thessalonians:5:14; strkjv@1Corinthians:12:28; strkjv@Romans:5:6; strkjv@14:1|). In strkjv@1Thessalonians:5:14| \antechesthe t“n asthenount“n\ we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea. {He himself said} (\autos eipen\). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other _Agrapha_ of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on \makarion\ see on strkjv@Matthew:5:3-11|) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

rwp@Acts:20:38 @{Sorrowing} (\odun“menoi\). Present middle participle of \oduna“\, old verb to cause intense pain, to torment (Luke:16:24|), middle to distress oneself (Luke:2:48; strkjv@Acts:20:38|). Nowhere else in N.T. {Which he had spoken} (\h“i eirˆkei\). Relative attracted to the case of the antecedent \log“i\ (word). Past perfect indicative of \eipon\. {They brought him on his way} (\proepempon auton\). Imperfect active of \propemp“\, old verb to send forward, to accompany as in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@3John:1:6|. Graphic picture of Paul's departure from this group of ministers.

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

rwp@Acts:21:20 @{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:21:21 @{They have been informed concerning thee} (\katˆchˆthˆsan peri sou\). First aorist passive indicative of \katˆche“\. A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from \ˆch“\, our word) down (\kata\), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in strkjv@Luke:1:4| which see; strkjv@Acts:18:25; strkjv@21:21; strkjv@1Corinthians:14:19; strkjv@Galatians:6:6; strkjv@Romans:2:18|. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Acts:11:2|) and Paul (15:1,5|). They had failed in their attacks on Paul's world campaigns. Now they try to undermine him at home. In Paul's long absence from Jerusalem, since strkjv@18:22|, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. Songs:James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation. {That thou teachest all the Jews which are among the Gentiles to forsake Moses} (\hoti apostasian didaskeis apo M“use“s tous kata ta ethnˆ pantas Ioudaious\). Two accusatives with \didaskeis\ (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among (\kata\) the Gentiles (the Jews of the dispersion as in strkjv@2:9|) apostasy from Moses." That is the point, the dreadful word \apostasian\ (our apostasy), a late form (I Macc. strkjv@2:15) for the earlier \apostasis\ (cf. strkjv@2Thessalonians:2:3| for \apostasia\). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts" (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. {Telling them not to circumcise their children} (\leg“n mˆ peritemnein autous ta tekna\). The participle \leg“n\ agrees with "thou" (Paul), the subject of \didaskeis\. This is not indirect assertion, but indirect command, hence the negative \mˆ\ instead of \ou\ with the infinitive (Robertson, _Grammar_, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (\autous\ accusative of general reference) are not to go on circumcising (\peritemnein\, present active infinitive) their children. Paul taught the very opposite (1Corinthians:7:18|) and had Timothy circumcised (Acts:16:3|) because he was half Jew and half Greek. His own practice is stated in strkjv@1Corinthians:9:19| ("to the Jews as a Jew"). {Neither to walk after the customs} (\mˆde tois ethesin peripatein\). Locative case with infinitive \peripatein\. The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (6:14|): "Will change the customs (\ethˆ\ the very word used here) which Moses delivered unto us." It actually seemed that some of the Jews cared more for Moses than for God (Acts:6:11|). Songs:much for the charge of the Judaizers.

rwp@Acts:21:22 @{What is it therefore?} (\Ti oun estin?\). See this form of question by Paul (1Corinthians:14:15,26|). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul's teaching, but many do. {They will certainly hear} (\pant“s akousontai\). \Pant“s\ is old adverb, by all means, altogether, wholly, certainly as here and strkjv@28:4; strkjv@Luke:4:23; strkjv@1Corinthians:9:10|. This future middle of \akou“\ is the usual form instead of \akous“\. There was no way to conceal Paul's arrival nor was it wise to do so. B C and several cursives omit \dei plˆthos sunelthein\ (The multitude must needs come together).

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

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

rwp@Acts:21:25 @{We wrote} (\epesteilamen\). First aorist active of \epistell“\, to send to and so to write like our epistle (\epistolˆ\). Old verb, but in the N.T. only here and strkjv@Acts:15:20; strkjv@Hebrews:13:22|. It is the very word used by James in this "judgment" at the Conference (Acts:15:20|, \episteilai\). B D here read \apesteilamen\ from \apostell“\, to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see strkjv@Acts:15|) from which they are to keep themselves (direct middle \phulassesthai\ of \phulass“\, indirect command after \krinantes\ with accusative, \autous\, of general reference). James has thus again cleared the air about the Gentiles who have believed (\pepisteukot“n\, perfect active participle genitive plural of \pisteu“\). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.

rwp@Acts:21:26 @{Took the men} (\paralab“n tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\tˆi echomenˆi\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz“\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisˆiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggell“n\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\he“s hou prosˆnechthˆ huper henos hekastou aut“n hˆ prosphora\). This use of \he“s hou\ (like \he“s\, alone) with the first aorist passive indicative \prosˆnechthˆ\ of \prospher“\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.

rwp@Acts:21:28 @{Help} (\boˆtheite\). Present active imperative of \boˆthe“\, to run (\the“\) at a cry (\boˆ\), as if an outrage had been committed like murder or assault. {All men everywhere} (\panta pantachˆi\). Alliterative. \Pantachˆi\ is a variation in MSS., often \pantachou\, and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts:6:13|) in which Paul had participated according to his confession (22:20|). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. {And moreover also he brought Greeks also into the temple} (\eti te kai Hellˆnas eisˆgagen eis to hieron\). Note the three particles (\eti te kai\), {and} (\te\) {still more} (\eti\) {also} or {even} (\kai\). Worse than his teaching (\didask“n\) is his dreadful deed: he actually brought (\eisˆgagen\, second aorist active indicative of \eisag“\). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (_The Athenaeum_, July, 1871). {Hath defiled this holy place} (\kekoin“ken ton hagion topon touton\). Present perfect active of \koino“\, to make common (see on ¯10:14|). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.|). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19|). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.

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

rwp@Acts:21:31 @{As they were seeking to kill him} (\zˆtount“n aut“n\). Genitive absolute of \zˆte“\, to seek, without \aut“n\ (they). This was their real purpose. {Tidings} (\phasis\). From \phain“\, to show. Old word for the work of informers and then the exposure of secret crime. In LXX. Here only in the N.T. {Came up} (\anebˆ\). Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (verse 35|). {To the chief captain} (\t“i chiliarch“i\). Commander of a thousand men or cohort (Mark:15:16|). His name was Claudius Lysias. {Of the band} (\tˆs speirˆs\). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See on ¯10:1; strkjv@27:1|. The word is the Latin _spira_ (anything rolled up). Note the genitive \speirˆs\ instead of \speiras\ (Attic). {Was in confusion} (\sunchunnetai\). Present passive indicative of \sunchunn“\ (see verse 27|, \sunecheon\). This is what the conspirators had desired.

rwp@Acts:21:34 @{Some shouting one thing, some another} (\alloi allo ti epeph“noun\). Same idiom of \alloi allo\ as in strkjv@19:32| which see. The imperfect of \epiph“ne“\, to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in strkjv@12:22|). {When he could not know} (\mˆ dunamenou autou gn“nai\). Genitive absolute of present middle participle of \dunamai\ with negative \mˆ\ and second aorist active infinitive of \gin“sk“\. {The certainty} (\to asphales\). Neuter articular adjective from \a\ privative and \sphall“\, to make totter or fall. Old word, in the N.T. only in strkjv@Acts:21:34; strkjv@22:30; strkjv@25:26; strkjv@Phillipians:3:1; strkjv@Hebrews:6:19|. {Into the castle} (\eis tˆn parembolˆn\). _Koin‚_ word from \paremball“\, to cast in by the side of, to assign soldiers a place, to encamp (see on ¯Luke:19:43|). Songs:\parembolˆ\ comes to mean an interpolation, then an army drawn up (Hebrews:11:34|), but mainly an encampment (Hebrews:13:11,13|), frequent in Polybius and LXX. Songs:here barracks of the Roman soldiers in the tower of Antonia as in verse 37; strkjv@22:24; strkjv@23:10,16,32|.

rwp@Acts:21:35 @{Upon the stairs} (\epi tous anabathmous\). From \ana\, up, and \bain“\, to go. Late word, in LXX and _Koin‚_ writers. In the N.T. only here and verse 40|. {Songs:it was} (\sunebˆ\). Second aorist active of \sumbain“\, to happen (see on ¯20:19|) with infinitive clause as subject here as often in the old Greek. {He was borne} (\bastazesthai auton\). Accusative of general reference with this subject infinitive, present passive of \bastaz“\, to take up with the hands, literally as here. {Violence} (\bian\). See on ¯Acts:5:26|. \Biaz“\, to use force, is from \bia\.

rwp@Acts:21:36 @{Followed after} (\ˆkolouthei\). Imperfect active of \akoluthe“\, was following. Cheated of their purpose to lynch Paul, they were determined to have his blood. {Crying out} (\krazontes\). Construction according to sense, plural masculine participle agreeing with neuter singular substantive \plˆthos\ (Robertson, _Grammar_, p. 401). {Away with him} (\Aire auton\). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke:23:18|, \Aire touton\). He will hear it again from this same crowd (Acts:22:22|). It is the present imperative (\aire\) as in strkjv@Luke:23:18|, but some may have used the urgent aorist active imperative as also in the case of Jesus strkjv@John:19:15|, \ƒron, ƒron\ with \staur“son\ added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob's yells rolled on and on in his ears.

rwp@Acts:21:37 @{May I say something unto thee?} (\Ei exestin moi eipein ti pros se?\). On this use of \ei\ in a direct question see on ¯1:6|. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch's amazement. {Dost thou know Greek?} (\Hellˆnisti gin“skeis?\). Old Greek adverb in \-i\ from \Hellˆniz“\, meaning "in Greek." "Do you know it in Greek?" In the N.T. only here and strkjv@John:19:20|. {Art thou not then the Egyptian?} (\Ouk ara su ei ho Aiguptios?\). Expects the answer _Yes_ and \ara\ argues the matter (therefore). The well-known (\ho\) Egyptian who had given the Romans so much trouble. {Stirred up to sedition} (\anastat“sas\). First aorist active participle of \anastato“\, a late verb from \anastatos\, outcast, and so to unsettle, to stir up, to excite, once known only in LXX and strkjv@Acts:17:6| (which see); strkjv@21:38; strkjv@Galatians:5:12|, but now found in several papyri examples with precisely this sense to upset. {Of the Assassins} (\t“n sikari“n\). Latin word _sicarius_, one who carried a short sword \sica\ under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (_War_ II. 17,6 and 13,5; _Ant_. XX. 8,10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul's knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them.

rwp@Acts:21:39 @{I am} (\Eg“ men eimi\). In contrast with the wild guess of Lysias Paul uses \men\ and \de\. He tells briefly who he is: {a Jew} (\Ioudaios\) by race, {of Tarsus in Cilicia} (\Tarseus tˆs Kilikias\) by country, belonging to Tarsus (this adjective \Tarseus\ only here and strkjv@Acts:9:11|), and proud of it, one of the great cities of the empire with a great university. {A citizen of no mean city} (\ouk asˆmou pole“s politˆs\). Litotes again, "no mean" (\asˆmos\, old adjective, unmarked, \a\ privative and \sˆma\, mark, insignificant, here only in the N.T.). This same litotes used by Euripides of Athens (_Ion_ 8). But Paul calls himself a citizen (\politˆs\) of Tarsus. Note the "effective assonance" (Page) in \pole“s politˆs\. Paul now (\de\) makes his request (\deomai\) of Lysias. {Give me leave} (\epitrepson moi\). First aorist active imperative of \epitrep“\, old and common verb to turn to, to permit, to allow. It was a strange request and a daring one, to wish to speak to this mob howling for Paul's blood.

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

rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou tˆs pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.

rwp@Acts:22:2 @{He spake} (\proseph“nei\). Imperfect active, was speaking. See aorist active \proseph“nˆsen\ in strkjv@21:40|. {They were the more quiet} (\mƒllon pareschon hˆsuchian\). Literally, The more (\mƒllon\) they furnished or supplied (second aorist active indicative of \parech“\) quietness (\hˆsuchian\, old word, in the N.T. only here and strkjv@2Thessalonians:3:12; strkjv@1Timothy:2:11ff.|). Precisely this idiom occurs in Plutarch (_Cor_. 18) and the LXX (Job:34:29|). Knowling notes the fondness of Luke for words of silence (\sigˆ, siga“, hˆsuchaz“\) as in strkjv@Luke:14:4; strkjv@15:26; strkjv@Acts:11:18; strkjv@12:17; strkjv@15:12; strkjv@21:14,40|. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul's _Koin‚_ Greek, but they much preferred the Aramaic. It was a masterstroke.

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:22:4 @{And I} (\hos\). {I who}, literally. {This Way} (\tautˆn tˆn hodon\). The very term used for Christianity by Luke concerning Paul's persecution (9:2|), which see. Here it "avoids any irritating name for the Christian body" (Furneaux) by using this Jewish terminology. {Unto the death} (\achri thanatou\). Unto death, actual death of many as strkjv@26:10| shows. {Both men and women} (\andras te kai gunaikas\). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as "a blasphemer, and a persecutor, and injurious (1Timothy:1:13|), the first of sinners" (1Timothy:1:15|). But it showed the lengths to which Paul went in his zeal for Judaism.

rwp@Acts:22:5 @{Doth bear me witness} (\marturei moi\). Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (23:2|), though he may be still alive. {All the estate of the elders} (\pan to presbuterion\). All the eldership or the Sanhedrin (4:5|) of which Paul was probably then a member (26:10|). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). {From whom} (\par' h“n\). The high priest and the Sanhedrin. {Letters unto the brethren} (\epistalas pros tous adelphous\). Paul still can tactfully call the Jews his "brothers" as he did in strkjv@Romans:9:3|. There is no bitterness in his heart. {Journeyed} (\eporeuomˆn\). Imperfect middle indicative of \poreuomai\, and a vivid reality to Paul still as he was going on towards Damascus. {To bring also} (\ax“n kai\). Future active participle of \ag“\, to express purpose, one of the few N.T. examples of this classic idiom (Robertson, _Grammar_, p. 1118). {Them which were there} (\tous ekeise ontas\). _Constructio praegnans_. The usual word would be \ekei\ (there), not \ekeise\ (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, _Grammar_, p. 548). {In bonds} (\dedemenous\). Perfect passive participle of \de“\, predicate position, "bound." {For to be punished} (\hina tim“rˆth“sin\). First aorist passive subjunctive of \tim“re“\, old verb to avenge, to take vengeance on. In the N.T. only here, and strkjv@26:11|. Pure final clause with \hina\. He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.

rwp@Acts:22:6 @{And it came to pass} (\egeneto de\). Rather than the common \kai egeneto\ and with the infinitive (\periastrapsai\), one of the three constructions with \kai (de) egeneto\ by Luke (Robertson, _Grammar_, pp. 1042f.), followed by \kai\, by finite verb, by subject infinitive as here. {As I made my journey} (\moi poreuomen“i\). To me (dative after \egeneto\, happened to me) journeying (participle agreeing with \moi\). See this same idiom in verse 17|. Luke uses \egeneto de\ seventeen times in the gospel and twenty-one in the Acts. {Unto Damascus} (\tˆi Damask“i\). Dative after \eggizonti\ (drawing nigh to). {About noon} (\peri mesˆmbrian\). Mid (\mesos\) day (\hˆmera\), old word, in the N.T. only here and strkjv@8:26| which see where it may mean "toward the south." An item not in ch. 9. {Shone round about me} (\periastrapsai peri eme\). First aorist active infinitive of \periastrapt“\, to flash around, in LXX and late Greek, in the N.T. only here and strkjv@9:3| which see. Note repetition of \peri\. {A great light} (\ph“s hikanon\). Luke's favourite word \hikanon\ (considerable). Accusative of general reference with the infinitive.

rwp@Acts:22:9 @{But they heard not the voice} (\tˆn de ph“nˆn ouk ˆkousan\). The accusative here may be used rather than the genitive as in verse 7| to indicate that those with Paul did not understand what they heard (9:7|) just as they beheld the light (22:9|), but did not see Jesus (9:7|). The difference in cases allows this distinction, though it is not always observed as just noticed about strkjv@22:14; strkjv@26:14|. The verb \akou“\ is used in the sense of understand (Mark:4:33; strkjv@1Corinthians:14:2|). It is one of the evidences of the genuineness of this report of Paul's speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid" (\kai emphoboi egenonto\). Clearly not genuine.

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

rwp@Acts:22:15 @{A witness for him} (\martus aut“i\). As in strkjv@1:8|. {Of what} (\h“n\). Attraction of the accusative relative \ha\ to the genitive case of the unexpressed antecedent \tout“n\. {Thou hast seen and heard} (\he“rakas\, present perfect active indicative \kai ˆkousas\, first aorist active indicative). This subtle change of tense is not preserved in the English. Blass properly cites the perfect \he“raka\ in strkjv@1Corinthians:9:1| as proof of Paul's enduring qualification for the apostleship.

rwp@Acts:22:22 @{They gave him audience} (\ˆkouon\). Imperfect active, they kept on listening, at least with respectful attention. {Unto this word} (\achri toutou tou logou\). But "this word" was like a spark in a powder magazine or a torch to an oil tank. The explosion of pent-up indignation broke out instantly worse than at first (21:30|). {Away with such a fellow from the earth} (\Aire apo tˆs gˆs ton toiouton\). They renew the cry with the very words in strkjv@21:36|, but with "from the earth" for vehemence. {For it is not fit} (\ou gar kathˆken\). Imperfect active of \kathˆk“\, old verb to come down to, to become, to fit. In the N.T. only here and strkjv@Romans:1:28|. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our "ought" (past of owe). See Robertson, _Grammar_, p. 886.

rwp@Acts:22:24 @{That he be examined by scourging} (\mastixin anetazesthai auton\). The present passive infinitive of \anetaz“\ in indirect command after \eipas\ (bidding). This verb does not occur in the old Greek (which used \exetaz“\ as in strkjv@Matthew:2:8|), first in the LXX, in the N.T. only here and verse 29|, but Milligan and Moulton's _Vocabulary_ quotes an Oxyrhynchus papyrus of A.D. 127 which has a prefect using the word directing government clerks to "examine" (\anetazein\) documents and glue them together into volumes (\tomoi\). The word was evidently in use for such purposes. It was a kind of "third degree" applied to Paul by the use of scourges (\mastixin\), instrumental plural of \mastix\, old word for whip, as in strkjv@Hebrews:11:36|. But this way of beginning an inquiry by torture (inquisition) was contrary to Roman law (Page): _Non esse a tormentis incipiendum, Divus Augustus statuit_. {That he might know} (\hina epign“i\). Final clause with \hina\ and second aorist active subjunctive of \epign“sk“\ (full knowledge). Lysias was as much in the dark as ever, for Paul's speech had been in Aramaic and this second explosion was a mystery to him like the first. {They so shouted} (\houtos epeph“noun\). Imperfect active progressive imperfect had been so shouting.

rwp@Acts:22:25 @{When they had tied him up} (\hos proeteinan auton\). First aorist active indicative of \protein“\, old verb to stretch forward, only here in the N.T. Literally, "When they stretched him forward." {With the thongs} (\tois himasin\). If the instrumental case of \himas\, old word for strap or thong (for sandals as strkjv@Mark:1:7|, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But \tois himasin\ may be dative case and then it would mean "for the lashes." In either case it is a dreadful scene of terrorizing by the chiliarch. {Unto the centurion that stood by} (\pros ton hest“ta hekatontarchon\). He was simply carrying out the orders of the chiliarch (cf. strkjv@Matthew:27:54|). Why had not Paul made protest before this? {Is it lawful?} (\ei exestin?\). This use of \ei\ in indirect questions we have had before (1:6|). {A Roman and uncondemned} (\Romaion kai akatakriton\). Just as in strkjv@16:37| which see. Blass says of Paul's question: _Interrogatio subironica est confidentiae plena_.

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

rwp@Acts:22:30 @{To know the certainty} (\gn“nai to asphales\). Same idiom in strkjv@21:34| which see. {Wherefore he was accused} (\to ti kategoreitai\). Epexegetical after to \asphales\. Note article (accusative case) with the indirect question here as in strkjv@Luke:22:1,23,24| (which see), a neat idiom in the Greek. {Commanded} (\ekeleusen\). Songs:the Sanhedrin had to meet, but in the Tower of Antonia, for he brought Paul down (\katagag“n\, second aorist active participle of \katag“\). {Set him} (\estˆsen\). First aorist active (transitive) indicative of \histˆmi\, not the intransitive second aorist \estˆ\. Lysias is determined to find out the truth about Paul, more puzzled than ever by the important discovery that he has a Roman citizen on his hands in this strange prisoner.

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

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

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

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

rwp@Acts:23:7 @{When he had so said} (\touto autou lalountos\). Genitive absolute of present participle (Westcott and Hort) rather than aorist (\eipontos\). While he was saying this. {A dissension} (\stasis\). This old word for standing or station (Hebrews:9:8|) from \histˆmi\, to place, we have seen already to mean insurrection (Acts:19:40| which see). Here it is strife as in strkjv@15:2|. {Was divided} (\eschisthˆ\). See on ¯14:4|.

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

rwp@Acts:23:9 @{Strove} (\diemachonto\). Imperfect middle of \diamachomai\, old Attic verb, to fight it out (between, back and forth, fiercely). Here only in the N.T. It was a lively scrap and Luke pictures it as going on. The Pharisees definitely take Paul's side. {And what if a spirit hath spoken to him or an angel?} (\ei de pneuma elalˆsen aut“i ˆ aggelos?\). This is aposiopesis, not uncommon in the N.T., as in strkjv@Luke:13:9; strkjv@John:6:62| (Robertson, _Grammar_, p. 1203). See one also in strkjv@Exodus:32:32|.

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

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

rwp@Acts:23:14 @{Came to the chief priests and the elders} (\proselthontes tois archiereusin kai tois presbuterois\). The Sanhedrin, just as Judas did (Luke:22:4|). {With a great curse} (\anathemati\). This use of the same word as the verb repeated in the instrumental case is in imitation of the Hebrew absolute infinitive and common in the LXX, the very idiom and words of strkjv@Deuteronomy:13:15; strkjv@20:17|, an example of translation Greek, though found in other languages (Robertson, _Grammar_, p. 531). See on ¯Luke:21:5| for the distinction between \anathema\ and \anathˆma\. Jesus had foretold: "Whoso killeth you will think that he doeth God service" (John:16:2|).

rwp@Acts:23:16 @{Their lying in wait} (\tˆn enedran\). Old word from \en\ (in) and \hedra\ (seat), ambush. In N.T. only here and strkjv@25:3|. Accusative object of \akousas\. {He came} (\paragenomenos\). Second aorist middle participle of \paraginomai\. It may mean, "having come upon them" and so discount their plot, a graphic touch. Vincent thinks that some Pharisee, since Paul was a Pharisee and so a member of the "guild," told his nephew of the plot. Perhaps, and perhaps not. {Told Paul} (\apˆggeilen t“i Paul“i\). This nephew is not known otherwise. He may be a student here from Tarsus as Paul once was. Anyhow he knows what to do when he catches on to the conspirators. He had enough address to get into the barracks where Paul was. He ran the risk of death if discovered.

rwp@Acts:23:18 @{Paul the prisoner} (\ho desmios Paulos\). Bound (\desmios\) to a soldier, but not with two chains (21:33|), and with some freedom to see his friends as later (28:16|), in military custody (_custodia militaris_). This was better than _custodia publica_ (public custody), the common prison, but more confining. {Who hath something to say to thee} (\echonta ti lalˆsai soi\). Same idiom as in verse 17,19|, but \lalˆsai\ here instead of \apaggeilai\.

rwp@Acts:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithˆmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hop“s katagagˆis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag“\ with \hop“s\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\h“s mell“n punthanesthai\). Just as in verse 15| except that here \mell“n\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.

rwp@Acts:23:21 @{Do not therefore yield unto them} (\Su oun mˆ peisthˆis autois\). First aorist passive subjunctive of \peith“\, common verb, here to be persuaded by, to listen to, to obey, to yield to. With negative and rightly. Do not yield to them (dative) at all. On the aorist subjunctive with \mˆ\ in prohibitions against committing an act see Robertson, _Grammar_, pp. 851-4. {For there lie in wait} (\enedreuousin gar\). Present active indicative of \enedreu“\, old verb from \enedra\ (verse 16|), in the N.T. only here and strkjv@Luke:11:54| which see. {Till they have slain him} (\he“s hou anel“sin auton\). Same idiom as in verse 12| save that here we have \anel“sin\ (second aorist active subjunctive) instead of \apoktein“sin\ (another word for kill), "till they slay him." {Looking for the promise from thee} (\prosdechomenoi tˆn apo sou epaggelian\). This item is all that is needed to put the scheme through, the young man shrewdly adds.

rwp@Acts:23:22 @{Tell no man} (\mˆdeni eklalˆsai\). Indirect command (_oratio obliqua_) after \paraggeilas\ (charging) with first aorist active infinitive of \eklale“\ (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence (_oratio recta_) as in strkjv@1:4|, "that thou hast signified these things to me" (\hoti tauta enephanisas pros eme\). Same verb here as in verse 15|. This change is common in the N.T. (Robertson, _Grammar_, p. 1047).

rwp@Acts:23:25 @{And he wrote} (\grapsas\). First aorist active participle of \graph“\, agreeing with the subject (Lysias) of \eipen\ (said) back in verse 23| (beginning). {After this form} (\echousan ton tupon touton\). Textus Receptus has \periechousan\. The use of \tupon\ (type or form) like _exemplum_ in Latin (Page who quotes Cicero _Ad Att_. IX. 6. 3) may give merely the purport or substantial contents of the letter. But there is no reason for thinking that it is not a genuine copy since the letter may have been read in open court before Felix, and Luke was probably with Paul. The Roman law required that a subordinate officer like Lysias in reporting a case to his superior should send a written statement of the case and it was termed _elogium_. A copy of the letter may have been given Paul after his appeal to Caesar. It was probably written in Latin. The letter is a "dexterous mixture of truth and falsehood" (Furneaux) with the stamp of genuineness. It puts things in a favourable light for Lysias and makes no mention of his order to scourge Paul.

rwp@Acts:23:27 @{Was seized} (\sullˆmphthenta\). First aorist passive participle of \sullamban“\. {Rescued him having learned that he was a Roman} (\exeilamen math“n hoti Romaios estin\). Wendt, Zoeckler, and Furneaux try to defend this record of two facts by Lysias in the wrong order from being an actual lie as Bengel rightly says. Lysias did rescue Paul and he did learn that he was a Roman, but in this order. He did not first learn that he was a Roman and then rescue him as his letter states. The use of the aorist participle (\math“n\ from \manthan“\) after the principal verb \exeilamen\ (second aorist middle of \exaire“\, to take out to oneself, to rescue) can be either simultaneous action or antecedent. There is in Greek no such idiom as the aorist participle of subsequent action (Robertson, _Grammar_, pp. 1112-14). Lysias simply reversed the order of the facts and omitted the order for scourging Paul to put himself in proper light with Felix his superior officer and actually poses as the protector of a fellow Roman citizen.

rwp@Acts:23:29 @{Concerning questions of their law} (\peri zˆtˆmata tou nomou aut“n\). The very distinction drawn by Gallio in Corinth (Acts:18:14f.|). On the word see on strkjv@15:2|. {But to have nothing laid to his charge worthy of death or of bonds} (\mˆden de axion thanatou ˆ desm“n echonta enklˆma\). Literally, "having no accusation (or crime) worthy of death or of bonds." This phrase here only in the N.T. \Egklˆma\ is old word for accusation or crime from \egkale“\ used in verse 28| and in the N.T. only here and strkjv@25:16|. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).

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:24:4 @{That I be not further tedious unto thee} (\hina mˆ epi pleion se enkopt“\). _Koin‚_ verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts:24:4; strkjv@1Thessalonians:2:18; strkjv@Galatians:5:7; strkjv@Romans:15:22; strkjv@1Peter:3:7|). "That I may not cut in on or interrupt thee further (\epi pleion\) in thy reforms." Flattery still. {Of thy clemency} (\tˆi sˆi epieikeiƒi\). Instrumental case of old word from \epieikˆs\ and this from \epi\ and \eikos\ (reasonable, likely, fair). "Sweet Reasonableness" (Matthew Arnold), gentleness, fairness. An \epieikˆs\ man is "one who makes reasonable concessions" (Aristotle, _Eth_. V. 10), while \dikaios\ is "one who insists on his full rights" (Plato, _Leg_. 757 D) as translated by Page. {A few words} (\suntom“s\). Old adverb from \suntemn“\, to cut together (short), abbreviate. Like \dia brache“n\ in strkjv@Hebrews:13:22|. In N.T. only here and strkjv@Mark:16| (shorter conclusion).

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

rwp@Acts:24:7 @This whole verse with some words at the end of verse 6| and the beginning of verse 8| in the Textus Receptus ("And would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee") is absent from Aleph A B H L P 61 (many other cursives) Sahidic Bohairic. It is beyond doubt a later addition to the incomplete report of the speech of Tertullus. As the Revised Version stands, verse 8| connects with verse 6|. The motive of the added words is clearly to prejudice Felix against Lysias and they contradict the record in strkjv@Acts:21|. Furneaux holds them to be genuine and omitted because contradictory to strkjv@Acts:21|. More likely they are a clumsy attempt to complete the speech of Tertullus.

rwp@Acts:24:10 @{When the governor had beckoned to him} (\neusantos aut“i tou hˆgemonos\). Genitive absolute again with first aorist active participle of \neu“\, to give a nod, old word, in N.T. only here and strkjv@John:13:24|. "The governor nodding to him." {Forasmuch as I know} (\epistamenos\). Knowing, from \epistamai\. {That thou hast been of many years a judge} (\ek poll“n et“n onta se kritˆn\). The participle in indirect assertion after \epistamenos\ (Robertson, _Grammar_, p. 1041). Paul goes as far as he can in the way of a compliment. For seven years Felix has been governor, \onta\ being a sort of progressive present participle with \ek poll“n et“n\ (Robertson, _Grammar_, p. 892). {Cheerfully} (\euthum“s\). Old adverb from \euthumos\ (\eu\ and \thumos\, good spirit), here only in N.T. {Make my defence} (\apologoumai\). Old and regular word for this idea as in strkjv@Luke:21:14| which see.

rwp@Acts:24:11 @{Seeing that thou canst take knowledge} (\dunamenou sou epign“nai\). Genitive absolute again. The same word and form (\epign“nai\) used by Tertullus, if in Greek, in verse 8| to Felix. Paul takes it up and repeats it. {Not more than twelve days} (\ou pleious hˆmerai d“deka\). Here \ˆ\ (than) is absent without change of case to the ablative as usually happens. But this idiom is found in the _Koin‚_ (Robertson, _Grammar_, p. 666). {Since} (\aph' hˆs\). Supply \hˆmeras\, "from which day." {To worship} (\proskunˆs“n\). One of the few examples of the future participle of purpose so common in the old Attic.

rwp@Acts:24:14 @{I confess} (\homolog“\). The only charge left was that of being a ringleader of the sect of the Nazarenes. This Paul frankly confesses is true. He uses the word in its full sense. He is "guilty" of that. {After the Way} (\kata tˆn hodon\). This word Paul had already applied to Christianity (22:4|). He prefers it to "sect" (\hairesin\ which means a choosing, then a division). Paul claims Christianity to be the real (whole, catholic) Judaism, not a "sect" of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in strkjv@Galatians:3; strkjv@Romans:9|. {Songs:serve I the God of our fathers} (\hout“s latreu“ t“i patr“i“i the“i\). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (23:6|). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious "heretic" surely! {Which these themselves also look for} (\hˆn kai autoi houtoi prosdechontai\). Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See strkjv@Titus:2:13| for similar use of the verb (\prosdechomenoi tˆn makarian elpida\, looking for the happy hope).

rwp@Acts:24:16 @{Herein} (\en tout“i\). His whole confession of belief in verses 14,15|. {Do I also exercise myself} (\kai autos ask“\). "Do I also myself take exercise," take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. {Void of offence} (\aproskopon\). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, _Vocabulary_) use the word to mean "free from hurt or harm." It is a privative and \proskopt“\ (to cut or stumble against). Page likes "void of offence" since that can be either active "not stumbling" as in strkjv@Phillipians:1:10| or passive "not stumbled against" as in strkjv@1Corinthians:10:32| (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds "alway" (\dia pantos\), a bold claim for a consistent aim in life. "Certainly his conscience acquitted him of having caused any offence to his countrymen" (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (23:1f.|).

rwp@Acts:24:19 @{But certain Jews from Asia} (\tines de apo tˆs Alias Ioudaioi\). No verb appears in the Greek for these words. Perhaps he meant to say that "certain Jews from Asia charged me with doing these things." Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2Corinthians:7:5|) as in strkjv@26:9|. "The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles" (Page). {Who ought to have been here before thee} (\hous edei epi sou pareinai\). This use of \epi\ with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, _Grammar_, pp. 919-21). "The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present" (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then. {If they had aught against me} (\ei ti echoien pros eme\). A condition of the fourth class or undetermined with less likelihood of being determined (\ei\ with the optative, Robertson, _Grammar_, p. 1021). This is a "mixed condition" (_op.cit._, p. 1022) with a conclusion of the second class.

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

rwp@Acts:25:12 @{When he had conferred with the council} (\sunlalˆsas meta tou sumbouliou\). The word \sumboulion\ in the N.T. usually means "counsel" as in strkjv@Matthew:12:14|, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton's _Vocabulary_) furnish a number of instances of this sense of the word as "council." Here it apparently means the chief officers and personal retinue of the procurator, his assessors (\assessores consiliarii\). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. {Thou hast appealed unto Caesar} (\Kaisara epikeklˆsai\). The same technical word, but the perfect tense of the indicative. {Unto Caesar thou shalt go} (\epi Kaisara poreusˆi\). Perhaps the volitive future (Robertson, _Grammar_, p. 874). Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that "they may have been uttered, if not with a sneer, yet with the implication 'thou little knowest what an appeal to Caesar means.'" But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar.

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

rwp@Acts:25:14 @{Tarried} (\dietribon\). Imperfect active of \diatrib“\, common verb for spending time (Acts:12:19|, etc.). {Many days} (\pleious hˆmeras\). More days (than a few). Accusative case for extent of time. {Laid Paul's case} (\anetheto ta kata ton Paulon\). Second aorist middle indicative of \anatithˆmi\, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and strkjv@Galatians:2:2|. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of \ennui\ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. {Left a prisoner} (\katalelimmenos desmios\). Perfect passive participle of \kataleip“\, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.

rwp@Acts:25:15 @{Informed} (\enephanisan\). Same word as in strkjv@23:15,22; strkjv@25:2| which see. {Asking for sentence against him} (\aitoumenoi kat' autou katadikˆn\). Only N.T. example of this old word (penalty, fine, condemnation) from \kata\ and \dikˆ\ (justice against).

rwp@Acts:25:16 @{It is not the custom of the Romans} (\hoti ouk estin ethos R“maiois\). If a direct quotation, \hoti\ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after \apekrithˆn\ (I answered), itself in a relative clause (\pros hous\) with the present tense (\estin\, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3|). At any rate there is a tone of scorn towards the Jews. {Before that the accused have} (\prin ˆ ho katˆgoroumenos echoi\). This use of the optative in this temporal clause with \prin ˆ\ instead of the subjunctive \an echˆi\ is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, _Grammar_, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16|. {The accusers face to face} (\kata pros“pon tous katˆgorous\). Same word \katˆgoros\ as in strkjv@23:30,35; strkjv@25:18|. This all sounds fair enough. {And have had opportunity to make his defence concerning the matter laid against him} (\topon te apologias laboi peri tou egklˆmatos\). Literally, "And should receive (\laboi\ optative for same reason as \echoi\ above, second aorist active of \lamban“\) opportunity for defence (objective genitive) concerning the charge" (\egklˆmatos\ in N.T. only here and strkjv@23:19| which see).

rwp@Acts:25:18 @{Brought} (\epheron\). Imperfect active of \pher“\, referring to their repeated charges. {Of such evil things as I supposed} (\h“n eg“ hupenooun ponˆr“n\). Incorporation of the antecedent \ponˆr“n\ into the relative clause and change of the case of the relative from the accusative \ha\ object of \hupenooun\ to the genitive like \ponˆr“n\ (Robertson, _Grammar_, p. 719). Note the imperfect active \hupenooun\ of \huponoe“\ to emphasize Festus's state of mind about Paul before the trial. This old verb only three times in the N.T. (here, strkjv@Acts:13:25| which see; strkjv@27:27|).

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

rwp@Acts:25:20 @{Being perplexed} (\aporoumenos\). Present middle participle of the common verb \apore“\ (\a\ privative and \poros\ way), to be in doubt which way to turn, already in strkjv@Mark:6:20| which see and strkjv@Luke:24:4|. The Textus Receptus has \eis\ after here, but critical text has only the accusative which this verb allows (Mark:6:20|) as in Thucydides and Plato. {How to inquire concerning these things} (\tˆn peri tout“n zˆtˆsin\). Literally, "as to the inquiry concerning these things." This is not the reason given by Luke in verse 9| (wanting to curry favour with the Jews), but doubtless this motive also actuated Festus as both could be true. {Whether he would go to Jerusalem} (\ei bouloito poreuesthai eis Ierosoluma\). Optative in indirect question after \elegon\ (asked or said) imperfect active, though the present indicative could have been retained with change of person: "Dost thou wish, etc.," (\ei boulˆi\, etc.). See Robertson, _Grammar_, pp. 1031, 1044. This is the question put to Paul in verse 9| though \theleis\ is there used.

rwp@Acts:25:21 @{When Paul had appealed} (\tou Paulou epikalesamenou\). Genitive absolute with first aorist middle participle of \epikaleomai\, the technical word for appeal (verses 11,12|). The first aorist passive infinitive \tˆrˆthˆnai\ (to be kept) is the object of the participle. {For the decision of the emperor} (\eis tˆn tou Sebastou diagn“sin\). \Diagn“sin\ (cf. \diagn“somai\ strkjv@24:22|, I will determine) is the regular word for a legal examination (\cognitio\), thorough sifting (\dia\), here only in N.T. Instead of "the Emperor" it should be "the Augustus," as \Sebastos\ is simply the Greek translation of _Augustus_, the adjective (Revered, Reverent) assumed by Octavius B.C. 27 as the \agnomen\ that summed up all his various offices instead of _Rex_ so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed _Augustus_ as a title. The Greek term \Sebastos\ has the notion of worship (cf. \sebasma\ in Acts strkjv@17:25|). In the N.T. only here, verse 25; strkjv@27:1| (of the legion). It was more imposing than "Caesar" which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. {Till I should send him to Caesar} (\he“s an anapemps“ auton pros Kaisara\). Here \anapemps“\ can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with \he“s\ for future time (Robertson, _Grammar_, p. 876). Literally, "send up" (\ana\) to a superior (the emperor). Common in this sense in the papyri and _Koin‚_ writers. Here "Caesar" is used as the title of Nero instead of "Augustus" as \Kurios\ (Lord) occurs in verse 26|.

rwp@Acts:25:23 @{When Agrippa was come and Bernice} (\elthontos tou Agrippa kai tˆs Bernikˆs\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Bernikˆs\ being added as an afterthought. {With great pomp} (\meta pollˆs phantasias\). \Phantasia\ is a _Koin‚_ word (Polybius, Diodorus, etc.) from the old verb \phantaz“\ (Hebrews:12:21|) and it from \phain“\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Matthew:14:26; strkjv@Mark:6:49|). Herodotus (VII. 10) used the verb \phantaz“\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22|) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroatˆrion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin‚_ writers. The hearing was "semi-official" (Page) as is seen in verse 26|. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exochˆn\). The use of \kat' exochˆn\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exochˆ\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Phˆstou\). Genitive absolute again, "Festus having commanded."

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:25:27 @{Unreasonable} (\alogon\). Old word from \a\ privative and \logos\ (reason, speech). "Without reason" as of animals (Jude:1:10; strkjv@2Peter:2:12|), "contrary to reason" here. These the only N.T. instances and in harmony with ancient usage. {In sending} (\pemponta\). Note accusative case with the infinitive \sˆmƒnai\ though \moi\ (dative) just before. Cf. same variation in strkjv@15:22f.; strkjv@22:17|. {Signify} (\sˆmƒnai\). First aorist active infinitive (not \sˆmˆnai\, the old form) of \sˆmain“\, to give a sign (\sˆmeion\). {The charges} (\tas aitias\). This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul _litterae dimissoriae_ (\apostoli\) which would give a statement of the case (Page).

rwp@Acts:26:1 @{Thou art permitted} (\epitrepetai soi\). Literally, It is permitted thee. As if Agrippa were master of ceremonies instead of Festus. Agrippa as a king and guest presides at the grand display while Festus has simply introduced Paul. {For thyself} (\huper seautou\). Some MSS. have \peri\ (concerning). Paul is allowed to speak in his own behalf. No charges are made against him. In fact, Festus has admitted that he has no real proof of any charges. {Stretched forth his hand} (\ekteinas tˆn cheira\). Dramatic oratorical gesture (not for silence as in strkjv@12:17; strkjv@13:16|) with the chain still upon it (verse 29|) linking him to the guard. First aorist active participle of \ektein“\, to stretch out. {Made his defence} (\apelogeito\). Inchoative imperfect of \apologeomai\ (middle), "began to make his defence." This is the fullest of all Paul's defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with "singular dignity" (Furneaux). He is now bearing the name of Christ "before kings" (Acts:9:15|). In general Paul follows the line of argument of the speech on the stairs (chapter strkjv@Acts:22|).

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

rwp@Acts:26:4 @{My manner of life} (\tˆn men oun bi“sin mou\). With \men oun\ Paul passes from the _captatio benevolentiae_ (verses 1,2|) "to the _narratio_ or statement of his case" (Page). \Bi“sis\ is from \bio“\ (1Peter:4:2|) and that from \bios\ (course of life). This is the only instance of \bi“sis\ yet found except the Prologue (10) of Ecclesiasticus and an inscription given in Ramsay's _Cities and Bishoprics of Phrygia_, Vol II, p. 650. {Know} (\isƒsi\). Literary form instead of the vernacular _Koin‚_ \oidasin\. Paul's early life in Tarsus and Jerusalem was an open book to all Jews.

rwp@Acts:26:5 @{Having knowledge of me from the first} (\progin“skontes me an“then\). Literally, "knowing me beforehand" (both \pro\ and \an“then\), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. strkjv@2Peter:3:17|. {If they be willing to testify} (\ean thel“sin marturein\). Condition of third class (\ean\ and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion. {After the straitest sect} (\tˆn akribestatˆn hairesin\). This is a true superlative (not elative) and one of the three (also \hagi“tatos\, strkjv@Jude:1:20|, \timi“tatos\ strkjv@Revelation:18:12; strkjv@21:11|) superlatives in \-tatos\ in the N.T. (Robertson, _Grammar_, pp. 279f., 670), though common enough in the LXX and the papyri. \Hairesin\ (choosing) is properly used here with Pharisees (Josephus, _Life_, 38). {Religion} (\thrˆskeias\). From \thrˆskeu“\ and this from \thrˆskos\ (James:1:26|), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's _Vocabulary_) for reverent worship, not mere external ritual. In N.T. only here, strkjv@James:1:26f.; strkjv@Colossians:2:18|. {I lived a Pharisee} (\ezˆsa Pharisaios\). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians:1:14; strkjv@Phillipians:3:5f.|). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect.

rwp@Acts:26:7 @{Our twelve tribes} (\to d“dekaphulon hˆm“n\). A word found only here in N.T. and in Christian and Jewish writings, though \d“dekamˆnon\ (twelve month) is common in the papyri and \dekaphulos\ (ten tribes) in Herodotus. Paul's use of this word for the Jewish people, like strkjv@James:1:1| (\tais d“deka phulais\, the twelve tribes), shows that Paul had no knowledge of any "lost ten tribes." There is a certain national pride and sense of unity in spite of the dispersion (Page). {Earnestly} (\en ekteneiƒi\). A late word from \ektein“\, to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke:2:25-28|) as instances of Jews looking for the coming of the Messiah. Note the accusative of \nukta kai hˆmeran\ as in strkjv@20:31|. {Hope to attain} (\elpizei katantˆsai\). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus. {I am accused by Jews} (\egkaloumai hupo Ioudai“n\). The very word used in strkjv@23:28| (\enekaloun\) which see, and by Jews of all people in the world whose mainspring was this very "hope." It is a tremendously effective turn.

rwp@Acts:26:8 @{Incredible with you} (\apiston par' humin\). This old word \apiston\ (\a\ privative and \pistos\) means either unfaithful (Luke:12:46|), unbelieving (John:20:27|), or unbelievable as here). Paul turns suddenly from Agrippa to the audience (\par' humin\, plural), most of whom were probably Gentiles and scouted the doctrine of the resurrection as at Athens (17:32|). {If God doth raise the dead} (\ei ho theos nekrous egeirei\). Condition of the first class assuming that God does raise dead people. Only God can do it. This rhetorical question needs no answer, though the narrative resumed in verse 9| does it in a way.

rwp@Acts:26:9 @{I verily thought with myself} (\eg“ men oun edoxa emaut“i\). Personal construction instead of the impersonal, a touch of the literary style. Paul's "egoism" is deceived as so often happens. {I ought} (\dein\). Infinitive the usual construction with \doke“\. Necessity and a sense of duty drove Paul on even in this great sin (see on ¯23:1|), a common failing with persecutors. {Contrary} (\enantia\). Old word (adjective), over against, opposite (Acts:27:4|), then hostile to as here.

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

rwp@Acts:26:27 @{I know that thou believest} (\oida hoti pisteueis\). Paul had "cornered" Agrippa by this direct challenge. As the Jew in charge of the temple he was bound to confess his faith in the prophets. But Paul had interpreted the prophets about the Messiah in a way that fell in with his claim that Jesus was the Messiah risen from the dead. To say, "Yes" would place himself in Paul's hands. To say "No" would mean that he did not believe the prophets. Agrippa had listened with the keenest interest, but he slipped out of the coils with adroitness and a touch of humour.

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

rwp@Acts:26:31 @{They spake one to another} (\elaloun pros allˆlous\). Imperfect active, describing the eager conversation of the dignitaries about Paul's wonderful speech. {Nothing worthy of death or bonds} (\ouden thanatou ˆ desm“n axion\). This is the unanimous conclusion of all these dignitaries (Romans, Jews, Greeks) as it was of Festus before (25:25|). But Paul had not won any of them to Christ. The conclusion leaves Festus in a predicament. Why had he not set Paul free before this?

rwp@Acts:26:32 @{This man might have been set at liberty} (\Apolelusthai edunato ho anthr“pos houtos\). Conclusion of the second class condition (determined as unfulfilled) without \an\ as in strkjv@24:19| because of \edunato\ (verb of possibility, Robertson, _Grammar_, p. 1014). Note perfect passive infinitive \apolelusthai\ from \apolu“\. He certainly "could have been set free." Why was it not done? {If he had not appealed unto Caesar} (\ei mˆ epekeklˆto Kaisara\). Condition of the second class with the past perfect middle indicative (_op. cit._, p. 1015) of \epikale“\ (cf. strkjv@25:11f.|). But Paul _only_ appealed to Caesar after Festus had tried to shift him back to Jerusalem and had refused to set him free in Caesarea. Festus comes out with no honour in the case. Since Agrippa was a favourite at court perhaps Festus would be willing to write favourably to Caesar.

rwp@Acts:27:1 @{That we should sail} (\tou apoplein hˆmas\). This genitive articular infinitive with \ekrithˆ\ like the LXX construction translating the Hebrew infinitive construct is awkward in Greek. Several similar examples in strkjv@Luke:17:1; strkjv@Acts:10:25; strkjv@20:3| (Robertson, _Grammar_, p. 1068). Luke alone uses this old verb in N.T. He uses nine compounds of \ple“\, to sail. Note the reappearance of "we" in the narrative. It is possible, of course, that Luke was not with Paul during the series of trials at Caesarea, or at least, not all the time. But it is natural for Luke to use "we" again because he and Aristarchus are travelling with Paul. In Caesarea Paul was the centre of the action all the time whether Luke was present or not. The great detail and minute accuracy of Luke's account of this voyage and shipwreck throw more light upon ancient seafaring than everything else put together. Smith's _Voyage and Shipwreck of St. Paul_ is still a classic on the subject. Though so accurate in his use of sea terms, yet Luke writes like a landsman, not like a sailor. Besides, the character of Paul is here revealed in a remarkable fashion. {They delivered} (\paredidoun\). Imperfect active \“mega\ form rather than the old \-mi\ form \paredidosan\ as in strkjv@4:33|, from \paradid“mi\. Perhaps the imperfect notes the continuance of the handing over. {Certain other prisoners} (\tinas heterous desm“tas\). Bound (\desm“tas\) like Paul, but not necessarily appellants to Caesar, perhaps some of them condemned criminals to amuse the Roman populace in the gladiatorial shows, most likely pagans though \heterous\ does not have to mean different kind of prisoners from Paul. {Of the Augustan band} (\speirˆs Sebastˆs\). Note Ionic genitive \speirˆs\, not \speiras\. See on ¯Matthew:27:1; strkjv@Acts:10:1|. \Cohortis Augustae\. We do not really know why this cohort is called "Augustan." It may be that it is part of the imperial commissariat (_frumentarii_) since Julius assumes chief authority in the grain ship (verse 11|). These legionary centurions when in Rome were called _peregrini_ (foreigners) because their work was chiefly in the provinces. This man Julius may have been one of them.

rwp@Acts:27:3 @{The next day} (\tˆi heterƒi\). Locative case with \hˆmerƒi\ understood. {We touched} (\katˆchthˆmen\). First aorist passive of \katag“\, the usual term for "coming down" from the seas as \anag“\ above (and verse 4|) is for "going up" to sea. Songs:it _looks_ to sailors. Sidon was 67 miles from Caesarea, the rival of Tyre, with a splendid harbour. The ship stopped here for trade. {Treated Paul kindly} (\philanthr“p“s t“i Paul“i chrˆsamenos\). "Using (\chrˆsamenos\, first aorist middle participle of \chraomai\, to use) Paul (instrumental case used with this verb) kindly" (\philanthr“p“s\, "philanthropically," adverb from \phil-anthr“pos\, love of mankind). He was kindly to Paul throughout the voyage (verse 43; strkjv@28:16|), taking a personal interest in his welfare. {Refresh himself} (\epimeleias tuchein\). Second aorist active infinitive of \tugchan“\ (to obtain) with the genitive \epimeleias\, old word from \epimelˆs\, careful, only here in the N.T. Whether it was mere hospitality we do not know. It may have been medical attention required because of Paul's long confinement. This is Paul's first visit to Sidon, but Christians were already in Phoenicia (11:19|) and so Paul had "friends" here.

rwp@Acts:27:5 @{When we had sailed across} (\diapleusantes\). First aorist active participle of \diaple“\ (another compound of \ple“\). {The sea which is off Cilicia and Pamphylia} (\to pelagos to kata tˆn Kilikian kai Pamphulian\). \Pelagos\ is properly the high sea as here. In strkjv@Matthew:18:6| (which see) Jesus uses it of "the depth of the sea." Only these examples in the N.T. The current runs westward along the coast of Cilicia and Pamphylia and the land would protect from the wind. {We came to Myra of Lycia} (\katˆlthamen eis Murra tˆs Lukias\). Literally, "We came down." This town was two and a half miles from the coast of Lycia. The port Andriace had a fine harbour and did a large grain business. No disciples are mentioned here nor at Lasea, Melita, Syracuse, Rhegium.

rwp@Acts:27:6 @{Sailing for Italy} (\pleon eis tˆn Italian\). This was the opportunity for which Lysias had been looking. Songs:he put (\enebibasen\, first aorist active of \embibaz“\, to cause to enter. Cf. \epibantes\ in verse 2|) prisoners and soldiers on board. This was a ship of Alexandria bound for Rome, a grain ship (38|) out of its course because of the wind. Such grain ships usually carried passengers.

rwp@Acts:27:8 @{Coasting along} (\paralegomenoi\). Present middle participle of \paraleg“\, to lay beside, not from \leg“\, to collect or \leg“\, to say. Diodorus Siculus uses \paralegomai\ in precisely this sense of coasting along, like Latin _legere oram_. In N.T. only here and verse 13|. {Fair Havens} (\Kalous Limenas\). This harbour is named Kalus Limeonas, a small bay two miles east of Cape Matala. It opens to the East and Southeast, but is not fit to winter in. This harbour would protect them for a time from the winds. {The city of Lasea} (\polis Lasea\). Neither Lasea nor Fair Havens is mentioned by any ancient writer, two of the hundred cities of Crete.

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:27:11 @{Gave more heed} (\mƒllon epeitheto\). Imperfect middle of \peith“\, to yield to (with the dative case). The "Frumentarian" centurion ranked above the captain and owner. As a military officer the centurion was responsible for the soldiers, the prisoners, and the cargo of wheat. It was a government ship. Though the season was not advanced, the centurion probably feared to risk criticism in Rome for timidity when the wheat was so much needed in Rome (Knowling). {To the master} (\t“i kubernˆtˆi\). Old word from \kuberna“\, to steer, and so steersman, pilot, sailing-master. Common in this sense in the papyri. In N.T. only here and strkjv@Revelation:18:17|. {And to the owner of the ship} (\kai t“i nauklˆr“i\). Old word compounded of \naus\ and \klˆros\ and used for owner of the ship who acted as his own skipper or captain. The papyri examples (Moulton and Milligan's _Vocabulary_) all have the meaning "captain" rather than "owner."

rwp@Acts:27:23 @{For there stood by me} (\parestˆ gar moi\). Second aorist active (intransitive) indicative of \paristˆmi\ with the locative case (beside me). The very form used by Paul of his trial (2Timothy:4:17|) when "the Lord stood by me" (\ho de kurios moi parestˆ\) when others deserted him. This angel of the God whom Paul serves (in distinction from the heathen gods) is the reason for Paul's present confidence.

rwp@Acts:27:25 @{Wherefore be of good cheer} (\dio euthumeite\). God had spoken. That was enough. This old verb from \euthumos\ in the N.T. only here, verse 25; strkjv@James:5:13|. See the adjective strkjv@27:36|. {For I believe God} (\pisteu“ gar t“i the“i\). This is Paul's reason for his own good cheer and for his exhortation to confidence in spite of circumstances so untoward. Paul had doubtless prayed for his own life and for the lives of all. He was sure that he was to bear his witness in Rome.

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

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

rwp@Acts:27:29 @{Lest haply we should be cast ashore on rocky ground} (\mˆ pou kata tracheis topous ekpes“men\). The usual construction after a verb of fearing (\mˆ\ and the aorist subjunctive \ekpes“men\). Literally, "Lest somewhere (\pou\) we should fall out down against (\kata\) rocky places." The change in the soundings made it a very real fear. \Tracheis\ (rough) is old adjective, but in the N.T. only here and strkjv@Luke:3:5| (from strkjv@Isaiah:40:4|). {Four anchors} (\agkuras tessaras\). Old word from \agkˆ\. In N.T. only in this chapter, with \rhipt“\ here, with \ektein“\ in verse 30|, with \periaire“\ in verse 40|; and strkjv@Hebrews:6:19| (figuratively of hope). {From the stern} (\ek prumnˆs\). Old word, but in N.T. only in strkjv@Mark:4:38|; here and 41| in contrast with \pr“ira\ (prow). The usual practice was and is to anchor by the bows. "With a view to running the ship ashore anchoring from the stern would, it is said, be best" (Page). Nelson is quoted as saying that he had been reading strkjv@Acts:27| the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. {Wished for the day} (\ˆuchonto\). Imperfect middle, kept on praying for "day to come" (\hˆmeran genesthai\) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach.

rwp@Acts:28:2 @{The barbarians} (\hoi barbaroi\). The Greeks called all men "barbarians" who did not speak Greek (Romans:1:14|), not "barbarians" in our sense of rude and uncivilized, but simply "foreign folk." Diodorus Siculus (V. 12) says that it was a colony of the Phoenicians and so their language was Punic (Page). The word originally meant an uncouth repetition (\barbar\) not understood by others (1Corinthians:14:11|). In strkjv@Colossians:3:11| Paul couples it with Scythian as certainly not Christian. These are (with verse 4| below) the only N.T. instances. {Showed us} (\pareichan\). Imperfect active of \parech“\ with \-an\ instead of \-on\ as \eichan\ in strkjv@Mark:8:7| (Robertson, _Grammar_, p. 339). It was their habit on this occasion, Luke means, they kept on showing. {No common kindness} (\ou tˆn tuchousan philanthr“pian\). The old word \philanthr“pia\ (\philos\, \anthr“pos\), love of mankind, occurs in the N.T. only here and strkjv@Titus:3:4| (adverb in strkjv@27:3|). See on ¯19:11| for this use of \ou tˆn tuchousan\, "not the kindness that happens every day." They were not "wreckers" to take advantage of the calamity. {They kindled a fire} (\hapsantes puran\). The only N.T. example and verse 3| of the old word \pura\ (from \pur\, fire), a pile of burning fuel (sticks). First aorist active participle of \hapt“\, to set fire to, to kindle. Cf. \anapt“\ in strkjv@Luke:12:49|. {Received us all} (\proselabonto pantas hˆmƒs\). Second aorist middle (indirect indicative of \proslamban“\. They took us all to themselves (cf. strkjv@Acts:18:26|). {The present} (\ton ephest“ta\). Second perfect active participle (intransitive) of \ephistˆmi\, "the rain that stood upon them" (the pouring rain). Only in Luke and Paul in N.T.

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

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

rwp@Acts:28:7 @{To the chief man of the island} (\t“i pr“t“i tˆs nˆsou\). An official title correct in Malta (Ramsay, _St. Paul_, p. 343). An inscription in Malta calls Prudens "Primate of the Maltese" (\pr“tos Melitai“n\). Here it is plainly a title and not the common use seen in strkjv@13:50; strkjv@25:2; strkjv@28:17|. {Publius} (\Popli“i\). This Greek name (\praenomen\) can be derived either from \Popilius\ or \Publius\ (cf. \publicus\ for \populicus\ from \populus\). Entertained us (\exenisen hˆmƒs\). Paul and his companions (Luke and Aristarchus). Was Julius included? On \xeniz“\ see strkjv@Acts:10:23|. {Courteously} (\philophron“s\). This old adverb from \philophr“n\ (\philos, phren\, friendly mind) occurs here alone in the N.T. In a kindly or friendly manner, all the more so because of the original suspicion of Paul as a criminal.

rwp@Acts:28:8 @{Lay} (\katakeisthai\). Common verb for the sick (Mark:1:30; strkjv@John:5:6|). {Sick} (\sunechomenon\). "Held together." Common verb again for the sick as in strkjv@Luke:4:38|. {Of fever} (\puretois\). Instrumental case, and plural "fevers," medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). {Dysentery} (\dusenteri“i\). Instrumental case also. Late form of the older \dusenteria\ and only here in N.T. Our very word _dysentery_. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. {Laying his hands on him healed him} (\epitheis tas cheiras aut“i iasato auton\). Either like the laying on of hands in strkjv@James:5:14|, the gift of healing (1Corinthians:12:9f.|), or the tender interest of Jesus when he took hold of the hand of Peter's mother-in-law (Mark:1:31|). Ramsay argues that \iaomai\ is employed here of the miraculous healing by Paul while \therapeu“\ is used of the cures by Luke the physician (verse 9|). This is a general distinction and it is probably observed here, but in strkjv@Luke:6:18| (which see) both verbs are employed of the healings by Jesus. {Came and were healed} (\prosˆrchonto kai etherapeuonto\). Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, "us" (\hˆmƒs\), and no doubt his share in the cures. {With many honours} (\pollais timais\). Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. {They put on board} (\epethento\). Second aorist middle indicative of \epitithˆmi\, to put on. The idea of "on board" is merely suggested by \anagomenois\ (when we sailed) "the things for our needs" (\ta pros tas chreias\).

rwp@Acts:28:11 @{Which had wintered} (\parakecheimakoti\). Perfect active participle of \paracheimaz“\, to pass the winter. Old verb, in N.T. only strkjv@27:12; strkjv@28:11; strkjv@1Corinthians:16:6; strkjv@Titus:3:12|. The locative case agreeing with \ploi“i\. Navigation in the Mediterranean usually opened up in February (always by March), spring beginning on Feb. 9 (Page). {Whose sign was the Twin Brothers} (\parasˆm“i Dioskourois\). The word \parasˆm“i\ can be either a substantive (as Revised Version has it) or an adjective "marked by the sign," examples of both uses common in ancient Greek. \Dioskourois\ is in apposition with \parasˆm“i\. The word means the twin sons (\kouros\ or \koros\) of Zeus (\Dios\, genitive of \Zeus\) and Leda, viz., Castor and Pollux. The Attic used the dual, \t“ Dioskor“\. Castor and Pollux were the tutelary deities of sailors whose figures were painted one on each side of the prow of the ship. This sign was the name of the ship. Songs:they start in another grain ship of Alexandria bound for Rome.

rwp@Acts:28:13 @{We made a circuit} (\perielthontes\). Second aorist active of \perierchomai\, to go around, old verb, already in strkjv@19:13|. See also strkjv@Hebrews:11:37; strkjv@1Timothy:5:13|. But Westcott and Hort read \perielontes\ after Aleph B (from \periaire“\) as in strkjv@27:40|, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (\enthudrome“\, strkjv@16:11|). {Rhegium} (\Rhˆgion\) is from \rhˆgnumi\, to break off, the place where the land breaks off, the southern entrance to the straits of Messina. {A south wind sprang up} (\epigenomenou notou\). Genitive absolute again, and for all the world like that fatal south wind in strkjv@27:13|, but with no bad results this time, though the weather was plainly treacherous at this early season. {On the second day} (\deuteraioi\). This is the classical use of the predicate adjective, "We second day men" as in strkjv@Luke:24:22; strkjv@John:11:39; strkjv@Phillipians:3:5| instead of the adverb (Robertson, _Grammar_, p. 657). {To Puteoli} (\eis Potiolous\). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible.

rwp@Acts:28:14 @{Where we found brethren} (\hou heurontes adelphous\). Possibly from Alexandria, but, as Blass observes, it is no more strange to find "brethren" in Christ in Puteoli when Paul arrives than in Rome. There was a large Jewish quarter. {Seven days} (\hˆmeras hepta\). Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. {And so we came to Rome} (\kai hout“s eis tˆn Romˆn ˆlthamen\). Songs:at last. Luke is exultant as Page observes: _Paulus Romae captivus: triumphus unicus_. It is the climax of the book of Acts (19:21; strkjv@23:11|), but not the close of Paul's career. Page rightly remarks that a new paragraph should begin with verse 15|, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans:15:22-29|).

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:28:16 @{Paul was suffered to abide by himself} (\epetrapˆ t“i Paul“i menein kath' heauton\). Second aorist passive of \epitrepo\, to permit or allow. Literally, "It was permitted to Paul to abide by himself." Some late documents (Textus Receptus) here add: "The centurion delivered the prisoners to the captain of the guard" (or the \stratopedarch\). This officer used to be considered Burrus who was Prefect of the Praetorian Guard A.D. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, verse 23|, his own hired house verse 30|, though still chained to a soldier). {With the soldier that guarded him} (\sun t“i phulassonti auton strati“tˆi\). Probably a new soldier every day or night, but always with this soldier chained to his right hand day and night. Now that Paul is in Rome what can he do for Christ while he awaits the outcome of his own appeal to Nero?

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

rwp@Acts:28:18 @{When they had examined me} (\anakrinantes me\). First aorist active participle of \anakrin“\, the same verb used already in strkjv@24:8; strkjv@25:6,26| of the judicial examinations by Felix and Festus. {Desired} (\eboulonto\). Imperfect middle of attempted action or picture of their real attitude. This is a correct statement as the words of both Felix and Festus show. {Because there was} (\dia to--huparchein\). Accusative case with \dia\ (causal use) with the articular infinitive, "Because of the being no cause of death in me" (\en emoi\, in my case, \aitia\, usual word for crime or charge of crime).

rwp@Acts:28:19 @{When the Jews spake against it} (\antilegont“n t“n Ioudai“n\). Genitive absolute again, \antilegont“n\ (\antileg“\) common verb for speaking against as in strkjv@13:45|. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\ˆnagkasthˆn\). "I was compelled," first aorist passive indicative of \anagkaz“\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11|) which see. Paul was compelled to appeal to Caesar (see strkjv@25:11,12| for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch h“s tou ethnous mou ech“n ti katˆgorein\). This use of \h“s\ with a participle (\ech“n\) is common in Greek for the alleged reason. The genitive case with the infinitive \katˆgorein\ is regular. Paul says \ethnos\ instead of \laos\ as in strkjv@24:17; strkjv@26:4|.

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

rwp@Acts:28:22 @{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@Acts:28:26 @{Say} (\eipon\). Second aorist active imperative instead of the old form \eipe\. The quotation is from strkjv@Isaiah:6:9,10|. This very passage is quoted by Jesus (Matthew:13:14,15; strkjv@Mark:4:12; strkjv@Luke:8:10|) in explanation of his use of parables and in strkjv@John:12:40| the very point made by Paul here, "the disbelief of the Jews in Jesus" (Page). See on Matthew for discussion of the language used. Here the first time ("go to this people and say") does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah.

rwp@Acts:28:28 @{This salvation} (\touto to s“tˆrion\). Adjective from \s“tˆr\ (Saviour), saving, bringing salvation. Common in the old Greek. The neuter as here often in LXX (as strkjv@Psalms:67:2|) as substantive like \s“tˆria\ (cf. strkjv@Luke:3:6|). {They will also hear} (\autoi kai akousontai\). \Autoi\ as opposed to the rejection by the Jews, "vivid and antithetical" (Page).

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

rwp@Info_Colossians @ THE EPISTLE TO THE COLOSSIANS FROM ROME A.D. 63 BY WAY OF INTRODUCTION GENUINENESS The author claims to be Paul (Colossians:1:1|) and there is no real doubt about it in spite of Baur's denial of the Pauline authorship which did not suit his _Tendenz_ theory of the New Testament books. There is every mark of Paul's style and power in the little Epistle and there is no evidence that any one else took Paul's name to palm off this striking and vigorous polemic.

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

rwp@Info_Colossians @ THE OCCASION The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Colossians:1:7-9; strkjv@4:12f.|). He is probably one of Paul's converts while in Ephesus who in behalf of Paul (Colossians:1:7|) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Colossians:2:1; strkjv@4:13-16|). Since Paul's departure for Rome, the "grievous wolves" whom he foresaw in Miletus (Acts:20:29f.|) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul's help.

rwp@Info_Colossians @ PURPOSE OF THE EPISTLE Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics (\hoi gn“stikoi\, the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from \doke“\, to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in strkjv@Phillipians:2:5-11|. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. Songs:then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus's _The Mystery-Religions and Christianity_, Glover's _The Conflict of Religion in the Early Roman Empire_, Kennedy's St. _Paul and the Mystery-Religions_, Lightfoot's _Commentary on Colossians_.

rwp@Info_Colossians @ SOME BOOKS ABOUT COLOSSIANS One may note commentaries by T. K. Abbott (_Int. Crit_. 1897), Gross Alexander (1910), Dargan (1887), Dibelius (1912), Ellicott (1890), Ewald (1905), Griffith-Thomas (1923), Findlay (1895), Haupt (1903), M. Jones (1923), Lightfoot (1904), Maclaren (1888), Meinertz (1917), Moule (1900), Mullins (1913), Oltramare (1891), Peake (1903), Radford (1931), A. T. Robertson (1926), Rutherford (1908), E. F. Scott (1930), Von Soden (1893), F. B. Westcott (1914), Williams (1907). strkjv@Colossians:1:1 @{Of Christ Jesus} (\Christou Iˆsou\). This order in the later epistles shows that \Christos\ is now regarded as a proper name and not just a verbal adjective (Anointed One, Messiah). Paul describes himself because he is unknown to the Colossians, not because of attack as in strkjv@Galatians:1:1|. {Timothy} (\Timotheos\). Mentioned as in I and II Thess. when in Corinth, II Cor. when in Macedonia, Phil. and Philemon when in Rome as here.

rwp@Colossians:1:2 @{At Colossae} (\en Kolossais\). The spelling is uncertain, the MSS. differing in the title (\Kolassaeis\) and here (\Kolossais\). Colossae was a city of Phrygia on the Lycus, the tributaries of which brought a calcareous deposit of a peculiar kind that choked up the streams and made arches and fantastic grottoes. In spite of this there was much fertility in the valley with two other prosperous cities some ten or twelve miles away (Hierapolis and Laodicea). "The church at Colossae was the least important of any to which Paul's epistles were addressed" (Vincent). But he had no greater message for any church than he here gives concerning the Person of Christ. There is no more important message today for modern men.

rwp@Colossians:1:5 @{Because of the hope} (\dia tˆn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tˆn agapˆn\ just before. Note also here \pistis\ (faith), \agapˆ\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinˆn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothˆsauriz“\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\proˆkousate\). First aorist indicative active of this old compound \proakou“\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en t“i log“i tˆs alˆtheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.

rwp@Colossians:1:9 @{That ye may be filled with} (\hina plˆr“thˆte\). First aorist (effective) passive subjunctive of \plˆro“\, to fill full. {The knowledge of his will} (\tˆn epign“sin tou thelˆmatos autou\). The accusative case is retained with this passive verb. \Epign“sis\ is a _Koin‚_ word (Polybius, Plutarch, etc.) for additional (\epi\) or full knowledge. The word is the keynote of Paul's reply to the conceit of Gnosticism. The cure for these intellectual upstarts is not ignorance, not obscurantism, but more knowledge of the will of God. {In all spiritual wisdom and understanding} (\en pasˆi sophiƒi kai sunesei pneumatikˆi\). Both \pasei\ (all) and \pneumatikˆi\ (spiritual) are to be taken with both \sophiƒi\ and \sunesei\. In strkjv@Ephesians:1:8| Paul uses \phronˆsei\ (from \phrˆn\, intellect) rather than \sunesei\ (grasp, from \suniˆmi\, to send together). \Sunesis\ is the faculty of deciding in particular cases while \sophia\ gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one's intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death.

rwp@Colossians:1:10 @{To walk worthily of the Lord} (\peripatˆsai axi“s tou Kuriou\). This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. "The end of all knowledge is conduct" (Lightfoot). See strkjv@1Thessalonians:2:12; strkjv@Phillipians:1:27; strkjv@Ephesians:4:1| for a like use of \axi“s\ (adverb) with the genitive. {In the knowledge of God} (\tˆi epign“sei tou theou\). Instrumental case, "by means of the full knowledge of God." This is the way for fruit-bearing and growth to come. Note both participles (\karpophorountes kai auxanomenoi\) together as in verse 6|. {Unto all pleasing} (\eis pƒsan areskian\). In order to please God in all things (1Thessalonians:4:1|). \Areskia\ is late word from \areskeu“\, to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.

rwp@Colossians:1:13 @{Delivered} (\erusato\). First aorist middle indicative of \ruomai\, old verb, to rescue. This appositional relative clause further describes God the Father's redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in verses 14-20|, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a "reduced" picture of Christ. God rescued us out from (\ek\) the power (\exousias\) of the kingdom of darkness (\skotous\) in which we were held as slaves. {Translated} (\metestˆsen\). First aorist active indicative of \methistˆmi\ and transitive (not intransitive like second aorist \metestˆ\). Old word. See strkjv@1Corinthians:13:2|. Changed us from the kingdom of darkness to the kingdom of light. {Of the Son of his love} (\tou huiou tˆs agapˆs autou\). Probably objective genitive (\agapˆs\), the Son who is the object of the Father's love like \agapˆtos\ (beloved) in strkjv@Matthew:3:17|. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ's Kingdom in which he is King. He has moral and spiritual sovereignty.

rwp@Colossians:1:14 @{In whom} (\en h“i\). In Christ as in strkjv@Ephesians:1:7|. This great sentence about Christ carries on by means of three relatives (\en h“i\ 14|, \hos\ 15|, \hos\ 18|) and repeated personal pronoun (\autos\), twice with \hoti\ (15,19|), thrice with \kai\ (17,18,20|), twice alone (16,20|). {Our redemption} (\tˆn apolutr“sin\). See on ¯Romans:3:24| for this great word (_Koin‚_), a release on payment of a ransom for slave or debtor (Hebrews:9:15|) as the inscriptions show (Deissmann, _Light, etc._, p. 327). {The forgiveness of our sins} (\tˆn aphesin t“n hamarti“n\). Accusative case in apposition with \apolutr“sin\ as in strkjv@Ephesians:1:7| ({remission}, sending away, \aphesis\, after the {redemption} \apolutr“sis\, buying back). Only here we have \hamarti“n\ (sins, from \hamartan“\, to miss) while in strkjv@Ephesians:1:7| we find \parapt“mat“n\ (slips, fallings aside, from \parapipt“\).

rwp@Colossians:1:15 @{The image} (\eik“n\). In predicate and no article. On \eik“n\, see strkjv@2Corinthians:4:4; strkjv@3:18; strkjv@Romans:8:29; strkjv@Colossians:3:10|. Jesus is the very stamp of God the Father as he was before the Incarnation (John:17:5|) and is now (Phillipians:2:5-11; strkjv@Hebrews:1:3|). {Of the invisible God} (\tou theou tou aoratou\). But the one who sees Jesus has seen God (John:14:9|). See this verbal adjective (\a\ privative and \hora“\) in strkjv@Romans:1:20|. {The first born} (\pr“totokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in strkjv@John:1:1-18| and to strkjv@Hebrews:1:1-4| as well as strkjv@Phillipians:2:5-11| in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in strkjv@Luke:2:7| and Aleph for strkjv@Matthew:1:25; strkjv@Romans:8:29|. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pƒsˆs ktise“s\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \pr“tos\ that is used (first-born of all creation) as in strkjv@Colossians:1:18; strkjv@Romans:8:29; strkjv@Hebrews:1:6; strkjv@12:23; strkjv@Revelation:1:5|. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eik“n\ we find \pr“totokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eik“n\ (Image) and to the universe as \pr“totokos\ (First-born).

rwp@Colossians:1:16 @{All things} (\ta panta\). The universe as in strkjv@Romans:11:35|, a well-known philosophical phrase. It is repeated at the end of the verse. {In him were created} (\en aut“i ektisthˆ\). Paul now gives the reason (\hoti\, for) for the primacy of Christ in the work of creation (16f.|). It is the constative aorist passive indicative \ektisthˆ\ (from \ktiz“\, old verb, to found, to create (Romans:1:25|). This central activity of Christ in the work of creation is presented also in strkjv@John:1:3; strkjv@Hebrews:1:2| and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included. {Have been created} (\ektistai\). Perfect passive indicative of \ktiz“\, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. {Through him} (\di' autou\). As the intermediate and sustaining agent. He had already used \en aut“i\ (in him) as the sphere of activity. {And unto him} (\kai eis auton\). This is the only remaining step to take and Paul takes it (1Corinthians:15:28|) See strkjv@Ephesians:1:10| for similar use of \en aut“i\ of Christ and in strkjv@Colossians:1:19; 20| again we have \en aut“i, di' autou, eis auton\ used of Christ. See strkjv@Hebrews:2:10| for \di' hon\ (because of whom) and \di' hou\ (by means of whom) applied to God concerning the universe (\ta panta\). In strkjv@Romans:11:35| we find \ex autou kai di' autou kai eis auton ta panta\ referring to God. But Paul does not use \ex\ in this connection of Christ, but only \en\, \dia\, and \eis\. See the same distinction preserved in strkjv@1Corinthians:8:6| (\ex\ of God, \dia\, of Christ).

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@Colossians:1:18 @{The head of the body} (\hˆ kephalˆ tou s“matos\). Jesus is first also in the spiritual realm as he is in nature (verses 18-20|). Paul is fond of the metaphor of the body (\s“ma\) for believers of which body Christ is the head (\kephalˆ\) as seen already in strkjv@1Corinthians:11:3; strkjv@12:12,27; strkjv@Romans:12:5|. See further strkjv@Colossians:1:24: strkjv@2:19; strkjv@Ephesians:1:22f.; strkjv@4:2,15; strkjv@5:30|. {The church} (\tˆs ekklˆsias\) Genitive case in explanatory apposition with \tou s“matos\. This is the general sense of \ekklˆsia\, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (\ta panta\) in verses 15-17| and the realm of spirit or grace in verses 18-20|. A like general sense of \ekklˆsia\ occurs in strkjv@Ephesians:1:22f.; strkjv@5:24-32; strkjv@Hebrews:12:23|. In strkjv@Ephesians:2:11-22| Paul uses various figures for the kingdom of Christ (commonwealth \politeia\, verse 12|, one new man \eis hena kainon anthr“pon\, verse 15|, one body \en heni s“mati\, verse 16|, family of God \oikeioi tou theou\, verse 19|, building or temple \oikodomˆ\ and \naos\, verses 20-22|). {Who} (\hos\). Causal use of the relative, "in that he is." {The beginning} (\hˆ archˆ\). It is uncertain if the article (\hˆ\) is genuine. It is absolute without it. Christ has priority in time and in power. See strkjv@Revelation:3:14| for his relation as \archˆ\ to creation and strkjv@1Corinthians:15:20,23| for \aparchˆ\ used of Christ and the resurrection and strkjv@Acts:3:14| for \archˆgos\ used of him as the author of life and strkjv@Hebrews:2:10| of Jesus and salvation and strkjv@Hebrews:12-2| of Jesus as the pioneer of faith. {That in all things he might have the preeminence} (\hina genˆtai en pƒsin autos pr“teu“n\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, "that he himself in all things (material and spiritual) may come to (\genˆtai\, not \ˆi\, be) hold the first place" (\pr“teu“n\, present active participle of \pr“teu“\, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See strkjv@Revelation:1:5| for this same use of \pr“totokos\ with \t“n nekr“n\ (the dead).

rwp@Colossians:1:19 @{For it was the good pleasure of the Father} (\hoti eudokˆsen\). No word in the Greek for "the Father," though the verb calls for either \ho theos\ or \ho patˆr\ as the subject. This verb \eudoke“\ is common in the N.T. for God's will and pleasure (Matthew:3:17; strkjv@1Corinthians:10:5|). {All the fulness} (\pƒn to plˆr“ma\). The same idea as in strkjv@2:9| \pƒn to plˆr“ma tˆs theotˆtos\ (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from \plˆro“\, to fill full, used in various senses as in strkjv@Mark:8:20| of the baskets, strkjv@Galatians:4:10| of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ. {Should dwell} (\katoikˆsai\). First aorist active infinitive of \katoike“\, to make abode or home. All the divine attributes are at home in Christ (\en aut“i\).

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

rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatˆllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagˆte\, be ye reconciled like \katallagˆte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en t“i s“mati tˆs sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \s“ma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastˆsai\). First aorist active (transitive) infinitive (of purpose) of \paristˆmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\am“mous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \m“mos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegklˆtous\). Old verbal adjective from \a\ privative and \egkale“\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katen“pion autou\), right down in the eye of Christ the Judge of all.

rwp@Colossians:1:23 @{If so be that ye continue in the faith} (\ei ge epimenete tˆi pistei\). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of \ge\ (at least). \Epi\ adds to the force of the linear action of the present tense (continue and then some). {Pistei} is in the locative case (in faith). {Grounded} (\tethemeli“menoi\). Perfect passive participle of \themelio“\, old verb from \themelios\ (adjective, from \thema\ from \tithˆmi\, laid down as a foundation, substantive, strkjv@1Corinthians:3:11f.|). Picture of the saint as a building like strkjv@Ephesians:2:20|. {Steadfast} (\hedraioi\). Old adjective from \hedra\ (seat). In N.T. only here, strkjv@1Corinthians:7:37; strkjv@15:58|. Metaphor of seated in a chair. {Not moved away} (\mˆ metakinoumenoi\). Present passive participle (with negative \mˆ\) of \metakine“\, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. {From the hope of the gospel} (\apo tˆs elpidos tou euaggeliou\). Ablative case with \apo\. The hope given by or in the gospel and there alone. {Which ye heard} (\hou ˆkousate\). Genitive case of relative either by attraction or after \ˆkousate\. The Colossians had in reality heard the gospel from Epaphras. {Preached} (\kˆruchthentos\). First aorist passive participle of \kˆruss“\, to herald, to proclaim. {In all creation} (\en pasˆi ktisei\). \Ktisis\ is the act of founding (Romans:1:20|) from \ktiz“\ (verse 16|), then a created thing (Romans:1:25|), then the sum of created things as here and strkjv@Revelation:3:14|. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. {A minister} (\diakonos\). General term for service (\dia, konis\, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb \diakonˆsai\ of himself (Mark:10:45|). Our "deacon" is this word transliterated and given a technical meaning as in strkjv@Phillipians:1:1|.

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

rwp@Colossians:1:26 @{The mystery} (\to mustˆrion\). See on strkjv@1Corinthians:2:7| for this interesting word from \mustˆs\ (initiate), from \mue“\, to wink, to blink. The Gnostics talked much of "mysteries." Paul takes their very word (already in common use, strkjv@Matthew:13:11|) and uses it for the gospel. {Which hath been hid} (\to apokekrummenon\). Perfect passive articular participle from \apokrupt“\, old verb, to hide, to conceal from (1Corinthians:2:7; strkjv@Ephesians:3:9|). {But now it hath been manifested} (\nun de ephaner“thˆ\). First aorist passive indicative of \phanero“\, to make manifest (\phaneros\). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.

rwp@Colossians:1:27 @{God was pleased} (\ˆthelˆsen ho theos\). First aorist active indicative of \thel“\, to will, to wish. "God willed" this change from hidden mystery to manifestation. {To make known} (\gn“risai\). First aorist active infinitive of \gn“riz“\ (from \gin“sk“\). Among the Gentiles (\en tois ethnesin\). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, "the riches of the glory of this mystery" (\to ploutos tˆs doxˆs tou mustˆriou toutou\) and that Paul himself has been made the minister of this grace among the Gentiles (Ephesians:3:1-2|). He feels the high honour keenly and meets the responsibility humbly. {Which} (\ho\). Grammatical gender (neuter) agreeing with \mustˆriou\ (mystery), supported by A B P Vulg., though \hos\ (who) agreeing with \Christos\ in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of "this mystery" is "Christ in you the hope of glory" (\Christos en humin hˆ elpis tˆs doxˆs\). He is addressing Gentiles, but the idea of \en\ here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in strkjv@Ephesians:3:17|. He constitutes also the hope of glory for he is the \Shekinah\ of God. Christ is our hope now (1Timothy:1:1|) and the consummation will come (Romans:8:18|).

rwp@Colossians:1:28 @{Whom} (\hon\). That is, "Christ in you, the hope of glory." {We proclaim} (\kataggellomen\). Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce (\aggell“\) throughout (\kata\), to proclaim far and wide (Acts:13:5|). {Admonishing} (\nouthetountes\). Old verb from \nouthetˆs\, admonisher (from \nous, tithˆmi\). See already strkjv@Acts:20:31; strkjv@1Thessalonians:5:12,14; strkjv@2Thessalonians:3:15|, etc. Warning about practice and teaching (\didaskontes\) about doctrine. Such teaching calls for "all wisdom" {Every man} (\panta anthr“pon\). Repeated three times. "In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers" (Abbott). {That we may present} (\hina parastˆs“men\). Final use of \hina\ and first aorist active subjunctive of \paristˆmi\, for which see strkjv@1:22|, the final presentation to Christ. {Perfect} (\teleion\). Spiritual adults in Christ, no longer babes in Christ (Hebrews:5:14|), mature and ripened Christians (4:22|), the full-grown man in Christ (Ephesians:4:13|). The relatively perfect (Phillipians:3:15|) will on that day of the presentation be fully developed as here (Colossians:4:12; strkjv@Ephesians:4:13|). The Gnostics used \teleios\ of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term.

rwp@Colossians:2:9 @{For in him dwelleth all the fulness of the Godhead bodily} (\hoti en aut“i katoikei pƒn to plˆr“ma tˆs theotˆtos s“matik“s\). In this sentence, given as the reason (\hoti\, because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very \essence\ of God, from \theos, deitas\) and not to be confused with \theiotes\ in strkjv@Romans:1:20| (from \theios\, the {quality} of God, _divinitas_), here only in N.T. as \theiotˆs\ only in strkjv@Romans:1:20|. The distinction is observed in Lucian and Plutarch. \Theiotˆs\ occurs in the papyri and inscriptions. Paul here asserts that "all the \plˆr“ma\ of the Godhead," not just certain aspects, dwells in Christ and in bodily form (\s“matik“s\, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phillipians:2:9-11|), "the body of his glory" (\t“i s“mati tˆs doxˆs\). The fulness of the God-head was in Christ before the Incarnation (John:1:1,18; strkjv@Phillipians:2:6|), during the Incarnation (John:1:14,18; strkjv@1John:1:1-3|). It was the Son of God who came in the likeness of men (Phillipians:2:7|). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

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

rwp@Colossians:2:12 @{Having been buried with him in baptism} (\suntaphentes aut“i en t“i baptismati\). Second aorist passive participle of \sunthapt“\, old word, in N.T. only here and strkjv@Romans:6:4|, followed by associative instrumental case (\aut“i\). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (\en h“i kai sunˆgerthˆte\). "In which baptism" (\baptismati\, he means). First aorist passive indicative of \sunegeir“\, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in strkjv@Colossians:2:12; strkjv@3:1; strkjv@Ephesians:2:6|. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Romans:4:10-12|). Cf. strkjv@Galatians:3:27|. Baptism gives a picture of the change already wrought in the heart "through faith" (\dia tˆs piste“s\). {In the working of God} (\tˆs energeias tou theou\). Objective genitive after \piste“s\. See strkjv@1:29| for \energeia\. God had power to raise Christ from the dead (\tou egeirantos\, first aorist active participle of \egeir“\, the fact here stated) and he has power (energy) to give us new life in Christ by faith.

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

rwp@Colossians:2:18 @{Rob you of your prize} (\katabrabeuet“\). Late and rare compound (\kata, brabeu“\, strkjv@Colossians:3:15|) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's _Worterbuch_), here only in the N.T. Songs:here it means to decide or give judgment against. The judge at the games is called \brabeus\ and the prize \brabeion\ (1Corinthians:9:24; strkjv@Phillipians:3:14|). It is thus parallel to, but stronger than, \krinet“\ in verse 16|. {By a voluntary humility} (\thel“n en tapeinophrosunˆi\). Present active participle of \thel“\, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like \thelontas\ in strkjv@2Peter:3:5|. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested \en ethelotapeinophrosunˆi\ (in gratuitous humility), a word that occurs in Basil and made like \ethelothrˆskia\ in verse 23|. {And worshipping of the angels} (\kai thrˆskeiƒi t“n aggel“n\). In strkjv@3:12| humility (\tapeinophrosunˆn\) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse 23|. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. {Dwelling in the things which he hath seen} (\ha heoraken embateu“n\). Some MSS. have "not," but not genuine. This verb \embateu“\ (from \embatˆs\, stepping in, going in) has given much trouble. Lightfoot has actually proposed \kenembateu“n\ (a verb that does not exist, though \kenembate“\ does occur) with \ai“ra\, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (_Teaching of Paul_, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" (\enebateusen\) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries. {Vainly puffed up} (\eikˆi phusioumenos\). Present passive participle of \phusio“\, late and vivid verb from \phusa\, pair of bellows, in N.T. only here and strkjv@1Corinthians:4:6,18f.; strkjv@8:1|. Powerful picture of the self-conceit of these bombastic Gnostics.

rwp@Colossians:2:19 @{Not holding fast the Head} (\ou krat“n tˆn kephalˆn\). Note negative \ou\, not \mˆ\, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18|) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology. {From whom} (\ex hou\). Masculine ablative rather than \ex hˆs\ (\kephalˆs\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorˆgoumenon\). Present passive participle (continuous action) of \epichorˆge“\, for which interesting verb see already strkjv@2Corinthians:9:10; strkjv@Galatians:3:5| and further strkjv@2Peter:1:5|. {Knit together} (\sunbibazomenon\). Present passive participle also (continuous action) of \sunbibaz“\, for which see strkjv@Colossians:2:2|. {Through the joints} (\dia t“n haph“n\). Late word \haphˆ\ (from \hapt“\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesm“n\). Old word from \sunde“\, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. {Increaseth with the increase of God} (\auxei tˆn auxˆsin tou theou\). Cognate accusative (\auxˆsin\) with the old verb \auxei\.

rwp@Colossians:2:23 @{Which things} (\hatina\). "Which very things," these ascetic regulations. {Have indeed a show of wisdom} (\estin logon men echonta sophias\). Periphrastic present indicative with \estin\ in the singular, but present indicative \echonta\ in the plural (\hatina\). \Logon sophias\ is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. \Men\ (in deed) has no corresponding \de\. {In will-worship} (\en ethelothrˆskiƒi\). This word occurs nowhere else and was probably coined by Paul after the pattern of \ethelodouleia\, to describe the voluntary worship of angels (see strkjv@2:18|). {And humility} (\kai tapeinophrosunˆi\). Clearly here the bad sense, "in mock humility." {And severity to the body} (\kai apheidiƒi s“matos\). Old word (Plato) from \apheidˆs\, unsparing (\a\ privative, \pheidomai\, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. {Not of any value} (\ouk en timˆi tini\). \Timˆ\ usually means honour or price. {Against the indulgence of the flesh} (\pros plˆsmonˆn tˆs sarkos\). These words are sharply debated along with \timˆ\ just before. It is not unusual for \pros\ to be found in the sense of "against" rather than "with" or "for." See \pros\ in sense of {against} in strkjv@3:13; strkjv@Ephesians:6:11f.; strkjv@2Corinthians:5:12; strkjv@1Corinthians:6:1|. \Plˆsmonˆ\ is an old word from \pimplˆmi\, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.

rwp@Colossians:3:1 @{If then ye were raised together with Christ} (\ei oun sunˆgerthˆte t“i Christ“i\). Condition of the first class, assumed as true, like that in strkjv@2:20| and the other half of the picture of baptism in strkjv@2:12| and using the same form \sunˆgerthˆte\ as then which see for the verb \sunegeir“\. Associative instrumental case of \Christ“i\. {The things that are above} (\ta an“\). "The upward things" (cf. strkjv@Phillipians:3:14|), the treasure in heaven (Matthew:6:20|). Paul gives this ideal and goal in place of merely ascetic rules. {Seated on the right hand of God} (\en dexiƒi tou theou kathˆmenos\). Not periphrastic verb, but additional statement. Christ is up there and at God's right hand. Cf. strkjv@2:3|.

rwp@Colossians:3:4 @{When Christ shall be manifested} (\hotan ho Christos phaner“thˆi\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \phanero“\, "whenever Christ is manifested," a reference to the second coming of Christ as looked for and longed for, but wholly uncertain as to time. See this same verb used of the second coming in strkjv@1John:3:2|. {Ye also together with him} (\kai humeis sun aut“i\). That is the joy of this blessed hope. He repeats the verb about us \phaner“thˆsesthe\ (future passive indicative) and adds \en doxˆi\ (in glory). Not to respond to this high appeal is to be like Bunyan's man with the muck-rake.

rwp@Colossians:3:8 @{But now} (\nuni de\). Emphatic form of \nun\ in decided contrast (to \pote\ in verse 7|) in the resurrection life of strkjv@2:12; strkjv@3:1|. {Put ye also away} (\apothesthe kai humeis\). Second aorist middle imperative of old verb \apotithˆmi\, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (\apothesthe\ here, \apekdusamenoi\ in verse 9|, \endusamenoi\ in verse 10|, \endusasthe\ in verse 12|). {All these} (\ta panta\). The whole bunch of filthy rags (anger \orgˆn\, wrath \thumon\, malice \kakian\, railing \blasphˆmian\, shameful speaking \aischrologian\). See somewhat similar lists of vices in strkjv@Colossians:3:5; strkjv@Galatians:5:20; strkjv@Ephesians:4:29-31|. These words have all been discussed except \aischrologian\, an old word for low and obscene speech which occurs here only in the N.T. It is made from \aischrologos\ (\aischros\ as in strkjv@1Corinthians:11:6| and that from \aischos\, disgrace). Note also the addition of "out of your mouth" (\ek tou stomatos hum“n\). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.

rwp@Colossians:3:10 @{And have put on} (\kai endusamenoi\). First aorist middle participle (in causal sense as before) of \endun“\, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (Galatians:3:27; strkjv@Romans:13:14|). {The new man} (\ton neon\). "The new (young as opposed to old \palaion\) man" (though \anthr“pon\ is not here expressed, but understood from the preceding phrase). In strkjv@Ephesians:4:24| Paul has \endusasthai ton kainon\ (fresh as opposed to worn out) \anthr“pon\. {Which is being renewed} (\ton anakainoumenon\). Present passive articular participle of \anakaino“\. Paul apparently coined this word on the analogy of \ananeomai\. \Anakainiz“\ already existed (Hebrews:6:6|). Paul also uses \anakain“sis\ (Romans:12:2; strkjv@Titus:3:5|) found nowhere before him. By this word Paul adds the meaning of \kainos\ to that of \neos\ just before. It is a continual refreshment (\kainos\) of the new (\neos\, young) man in Christ Jesus. {Unto knowledge} (\eis epign“sin\). "Unto full (additional) knowledge," one of the keywords in this Epistle. {After the image} (\kat' eikona\). An allusion to strkjv@Genesis:1:26,28|. The restoration of the image of God in us is gradual and progressive (2Corinthians:3:18|), but will be complete in the final result (Romans:8:29; strkjv@1John:3:2|).

rwp@Colossians:3:11 @{Where} (\hopou\). In this "new man" in Christ. Cf. strkjv@Galatians:3:28|. {There cannot be} (\ouk eni\). \Eni\ is the long (original) form of \en\ and \estin\ is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek \Hellˆn\ and Jew \Ioudaios\) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (\peritomˆ\) and uncircumcision (\akrobustia\) put the Jewish picture with the cleavage made plainer (cf. strkjv@Ephesians:2|). The Greeks and Romans regarded all others as barbarians (\barbaroi\, strkjv@Romans:1:14|), users of outlandish jargon or gibberish, onomatopoetic repetition (\bar-bar\). {A Scythian} (\Skuthˆs\) was simply the climax of barbarity, _bar-baris barbariores_ (Bengel), used for any rough person like our "Goths and Vandals." {Bondman} (\doulos\, from \de“\, to bind), {freeman} (\eleutheros\, from \erchomai\, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity. {But Christ is all} (\alla panta Christos\). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural \panta\ is more inclusive than the singular \pƒn\ would be. {And in all} (\kai en pƒsin\). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word \adelphos\ (brother).

rwp@Colossians:3:16 @{The word of Christ} (\ho logos tou Christou\). This precise phrase only here, though "the word of the Lord" in strkjv@1Thessalonians:1:8; strkjv@4:15; strkjv@2Thessalonians:3:1|. Elsewhere "the word of God." Paul is exalting Christ in this Epistle. \Christou\ can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See strkjv@1John:2:14|. {Dwell} (\enoikeit“\). Present active imperative of \enoike“\, to make one's home, to be at home. {In you} (\en humin\). Not "among you." {Richly} (\plousi“s\). Old adverb from \plousios\ (rich). See strkjv@1Timothy:6:17|. The following words explain \plousi“s\. {In all wisdom} (\en pasˆi sophiƒi\). It is not clear whether this phrase goes with \plousi“s\ (richly) or with the participles following (\didaskontes kai nouthetountes\, see strkjv@1:28|). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in strkjv@Romans:12:11f.,16|. {With psalms} (\psalmois\, the Psalms in the Old Testament originally with musical accompaniment), {hymns} (\humnois\, praises to God composed by the Christians like strkjv@1Timothy:3:16|), {spiritual songs} (\“idais pneumatikais\, general description of all whether with or without instrumental accompaniment). The same song can have all three words applied to it. {Singing with grace} (\en chariti ƒidontes\). In God's grace (2Corinthians:1:12|). The phrase can be taken with the preceding words. The verb \ƒid“\ is an old one (Ephesians:5:19|) for lyrical emotion in a devout soul. {In your hearts} (\en tais kardiais hum“n\). Without this there is no real worship "to God" (\t“i the“i\). How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart.

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

rwp@Colossians:3:18 @{Wives} (\kai gunaikes\). The article here distinguishes class from class and with the vocative case can be best rendered "Ye wives." Songs:with each group. {Be in subjection to your husbands} (\hupotassesthe tois andrasin\). "Own" (\idiois\) is genuine in strkjv@Ephesians:5:22|, but not here. The verb \hupotassomai\ has a military air, common in the _Koin‚_ for such obedience. Obedience in government is essential as the same word shows in strkjv@Romans:13:1,5|. {As is fitting in the Lord} (\h“s anˆken en Kuri“i\). This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, _Grammar_, p. 919). Wives have rights and privileges, but recognition of the husband's leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one.

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

rwp@Colossians:3:25 @{Shall receive again for the wrong that he hath done} (\komisetai ho ˆdikˆsen\). It is not clear whether \ho adik“n\ (he that doeth wrong) is the master or the slave. It is true of either and Lightfoot interprets it of both, "shall receive back the wrong which he did." This is a general law of life and of God and it is fair and square. {There is no respect of persons} (\ouk estin pros“polˆmpsia\). There is with men, but not with God. For this word patterned after the Hebrew see strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@James:2:1| The next verse should be in this chapter also.

rwp@Colossians:4:1 @{That which is just and equal} (\to dikaion kai tˆn isotˆta\). Paul changes from \to ison\ (like \to dikaion\, neuter singular adjective with article for abstract idea) to the abstract substantive \isotˆs\, old word, in N.T. only here and strkjv@2Corinthians:8:13f|. If employers always did this, there would be no labour problem. {A Master in heaven} (\Kurion en ouran“i\). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.

rwp@Colossians:4:2 @{Continue steadfastly} (\proskartereite\). See strkjv@Mark:3:9; strkjv@Acts:2:42,46| for this interesting word from \pros\ and \karteros\ (strong), common in the _Koin‚_. {Watching} (\grˆgorountes\). Present active participle of \grˆgore“\, late present made on perfect active stem \egrˆgora\ with loss of \e-\, found first in Aristotle.

rwp@Colossians:4:3 @{Withal} (\hama\). At the same time. {That God may open} (\hina ho theos anoixˆi\). Common use of \hina\ and the subjunctive (aorist), the sub-final use so common in the N.T. as in the _Koin‚_. {A door for the word} (\thuran tou logou\). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1Corinthians:16:9|), once of an open door that he could not enter in Troas (2Corinthians:2:12|). {The mystery of Christ} (\to mustˆrion tou Christou\). The genitive of apposition, the mystery which is Christ (2:2|), one that puts out of comparison the foolish "mysteries" of the Gnostics. {For which I am also in bonds} (\di' ho kai dedemai\). Perfect passive indicative of \de“\. Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.

rwp@Colossians:4:6 @{Seasoned with salt} (\halati ˆrtumenos\). The same verb \artu“\ (old verb from \air“\, to fit, to arrange) about salt in strkjv@Mark:9:50; strkjv@Luke:14:34|. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul's desire "that ye know how ye must answer each one" (\eidenai p“s dei humas heni ekast“i apokrinesthai\). Who does know?

rwp@Colossians:4:8 @{I have sent} (\epempsa\). Epistolary aorist active indicative of \pemp“\ as in strkjv@Ephesians:6:22|. {That ye may know} (\hina gn“te\). Second aorist (ingressive) active subjunctive of \gin“sk“\, "that ye may come to know." This the correct text, not \gn“i\ (third singular). {Our estate} (\ta peri hˆm“n\). "The things concerning us." {May comfort} (\parakalesˆi\). First aorist active subjunctive. Proper rendering here and not "may exhort."

rwp@Colossians:4:9 @{Together with Onesimus} (\sun Onˆsim“i\). Co-bearer of the letter with Tychicus and praised on a par with him, runaway slave though he is. {Who is one of you} (\hos estin ex hum“n\). Said not as a reproach to Colossae for having such a man, but as a privilege to the church in Colossae to give a proper welcome to this returning converted slave and to treat him as a brother as Paul argues to Philemon.

rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmal“tos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstrati“tes\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnabƒ\). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthˆi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in strkjv@2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).

rwp@Colossians:4:12 @{Epaphras who is one of you} (\Epaphrƒs ho ex hum“n\). See strkjv@1:7| for previous mention of this brother who had brought Paul news from Colossae. {Always striving for you} (\pantote ag“nizomenos huper hˆm“n\). See strkjv@1:29| of Paul. {That ye may stand} (\hina stathˆte\). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (\stˆte\) of \histˆmi\ (according to A C D). {Fully assured} (\peplˆrophorˆmenoi\). Perfect passive participle of \plˆrophore“\, late compound, for which see strkjv@Luke:1:1; strkjv@Romans:14:5|.

rwp@Colossians:4:14 @{Luke, the beloved physician} (\Loukas ho iatros ho agapˆtos\). Mentioned also in strkjv@Philemon:1:24; strkjv@2Timothy:4:11|. The author of the Gospel and the Acts. Both Mark and Luke are with Paul at this time, possibly also with copies of their Gospels with them. The article here (repeated) may mean "my beloved physician." It would seem certain that Luke looked after Paul's health and that Paul loved him. Paul was Luke's hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community. {Demas} (\Dˆmas\). Just his name here (a contraction of Demetrius), but in strkjv@2Timothy:4:10| he is mentioned as one who deserted Paul.

rwp@Colossians:4:15 @{Nymphas} (\Numphan\). That is masculine, if \autou\ (his) is genuine (D E K L) after \kat' oikon\, but \Numpha\ (feminine) if \autˆs\ (her) is read (B 67). Aleph A C P read \aut“n\ (their), perhaps including \adelphous\ (brethren) and so locating this church (\ekklˆsia\) in Laodicea. It was not till the third century that separate buildings were used for church worship. See strkjv@Romans:16:5| for Prisca and Aquila. It is not possible to tell whether it is "her" or "his" house here.

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

rwp@Romans:12:4 contains ref to "Tim. strkjv@8:13". regarding word "office", this

rwp@ strkjv@2Corinthians:8:8 is correct, strkjv@Titus:1:4 is correct, and '2' may refer to this verse.

rwp@ Fixed, and removed '2' as being extraneous. I have never seen this form

rwp@2Peter:1:13 gives ref to strkjv@2Timothy:15. This is strkjv@2Timothy:1:5. changed.

rwp@ light with God *and in the darkness*.' This must be 'not in the

rwp@3John:1:15 This is a note attributed to verse 15. The KJV verse numbering

rwp@1Peter:2:4 gives ref to strkjv@Isaiah:28:6 for elect and proved. This verse does

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

rwp@Ephesians:1:4 @{Even as he chose us in him} (\kath“s exelexato hˆmƒs en aut“i\). First aorist middle indicative of \ekleg“\, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. {Before the foundation of the world} (\pro katabolˆs kosmou\). Old word from \kataball“\, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with \pro\ in the Prayer of Jesus (John:17:24|) of love of the Father toward the Son. It occurs also in strkjv@1Peter:1:20|. Elsewhere we have \apo\ (from) used with it (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). But Paul uses neither phrase elsewhere, though he has \apo t“n ai“n“n\ (from the ages) in strkjv@Ephesians:3:9|. Here in strkjv@Ephesians:1:3-14|. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. {That we should be} (\einai hˆmƒs\). Infinitive of purpose with the accusative of general reference (\hˆmƒs\). See strkjv@Colossians:1:22| for the same two adjectives and also \katen“pion autou\.

rwp@Ephesians:1:5 @{Having foreordained us} (\Proorisas hˆmƒs\). First aorist active participle of \prooriz“\, late and rare compound to define or decide beforehand. Already in strkjv@Acts:4:28; strkjv@1Corinthians:2:7; strkjv@Romans:8:29|. See also verse 11|. Only other N.T. example in verse 11|. To be taken with \exelexato\ either simultaneous or antecedent (causal). {Unto adoption as sons} (\eis huiothesian\). For this interesting word see strkjv@Galatians:4:5; strkjv@Romans:8:15; strkjv@9:4|. {Unto himself} (\eis auton\). Unto God. {According to the good pleasure of his will} (\kata tˆn eudokian tou thelˆmatos autou\). Here \eudokian\ means {purpose} like \boulˆn\ in verse 11| rather than {benevolence} (good pleasure). Note the preposition \kata\ here for standard.

rwp@Ephesians:1:6 @{To the praise} (\eis epainon\). Note the prepositions in this sentence. {Which} (\hˆs\). Genitive case of the relative \hˆn\ (cognate accusative with \echarit“sen\ (he freely bestowed), late verb \charito“\ (from \charis\, grace), in N.T. attracted to case of antecedent \charitos\ only here and strkjv@Luke:1:28|. {In the Beloved} (\en t“i ˆgapˆmen“i\). Perfect passive participle of \agapa“\. This phrase nowhere else in the N.T. though in the Apostolic Fathers.

rwp@Ephesians:1:17 @{The Father of glory} (\ho patˆr tˆs doxˆs\). The God characterized by glory (the Shekinah, strkjv@Hebrews:9:5|) as in strkjv@Acts:7:2; strkjv@1Corinthians:2:8; strkjv@2Corinthians:1:3; strkjv@James:2:1|. {That--may give} (\hina--d“iˆ\). In strkjv@Colossians:1:9| \hina\ is preceded by \aitoumenoi\, but here the sub-final use depends on the general idea asking in the sentence. The form \d“iˆ\ is a late _Koin‚_ optative (second aorist active) for the usual \doiˆ\. It occurs also in strkjv@2Thessalonians:3:16; strkjv@Romans:15:5; strkjv@2Timothy:1:16,18| in the text of Westcott and Hort. Here B 63 read \d“i\ (like strkjv@John:15:16|) second aorist active subjunctive, the form naturally looked for after a primary tense (\pauomai\). This use of the volitive optative with \hina\ after a primary tense is rare, but not unknown in ancient Greek. {A spirit of wisdom and revelation} (\pneuma sophias kai apokalupse“s\). The Revised Version does not refer this use of \pneuma\ to the Holy Spirit (cf. strkjv@Galatians:6:1; strkjv@Romans:8:15|), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. {In the knowledge of him} (\en epign“sei autou\). In the full knowledge of Christ as in Colossians.

rwp@Ephesians:1:18 @{Having the eyes of your heart enlightened} (\peph“tismenous tous ophthalmous tˆs kardias hum“n\). A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of \peph“tismenous\ being changed from the dative \humin\ (to you) to the accusative because of the following infinitive like \eklexamenous\ (Acts:15:22|) after \apostolois\. Another way of explaining it is to regard it as a tertiary predicate of \d“iˆ\, a loose expansion of \pneuma\. The third way is to regard the construction as the accusative absolute, a rare idiom possible in strkjv@Acts:26:3; strkjv@1Corinthians:16:3; strkjv@1Timothy:2:6|. In this case, the participle merely agrees with \tous ophthalmous\, not with \humin\, "the eyes of your heart having been enlightened." Otherwise \tous ophthalmous\ is the accusative retained after the passive participle. {That ye may know} (\eis to eidenai\). Final use of \eis to\ and the infinitive (second perfect of \oida\) as in verse 12|. Note three indirect questions after \eidenai\ (what the hope \tis hˆ elpis\, what the riches \tis ho ploutos\, and what the surpassing greatness \kai ti to huperballon megethos\). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths. {In the saints} (\en tois hagiois\). Our riches is in God, God's is in his saints.

rwp@Ephesians:1:20 @{Which he wrought} (\enˆrgˆken\). Reading of A B rather than aorist \enˆrgˆsen\. Perfect active indicative, "which he has wrought." \Hˆn\ is cognate accusative of the relative referring to \energeian\ (energy) with \enˆrgˆken\ and note also \kratous\ (strength) and \ischuos\ (might), three words trying to express what surpasses (\huperballon\) expression or comprehension. {Made him to sit} (\kathisas\). First aorist active participle of \kathiz“\ in causative sense as in strkjv@1Corinthians:6:4|. Metaphorical local expression like \dexiƒi\ and \en tois epour aniois\.

rwp@Ephesians:1:21 @{Far above all rule} (\huperan“ pasˆs archˆs\). Late compound adverbial preposition (\huper, an“\) with the ablative case. In N.T. only here and strkjv@Hebrews:9:5|. As in strkjv@Colossians:1:16|, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy. {World} (\ai“ni\). "Age." See this identical expression in strkjv@Matthew:12:32| for the present time (Gal strkjv@1:4; strkjv@1Timothy:6:17|) and the future life (Ephesians:2:7; strkjv@Luke:20:35|). Both combined in strkjv@Mark:10:30; strkjv@Luke:18:30|.

rwp@Ephesians:1:22 @{He put all things in subjection} (\panta hupetaxen\). First aorist active indicative of \hupotass“\, quoted from strkjv@Psalms:8:7| as in strkjv@1Corinthians:15:27|. {Gave him to be head} (\auton ed“ken kephalˆn\). {Gave} (\ed“ken\, first aorist active indicative of \did“mi\) to the church (the universal spiritual church or kingdom as in strkjv@Colossians:1:18,24|) Christ as Head (\kephalˆn\, predicate accusative). This conception of \ekklˆsia\ runs all through Ephesians (3:10,21; strkjv@5:23,24,25,27,29,32|).

rwp@Ephesians:1:23 @{Which} (\hˆtis\). "Which in fact is," explanatory use of \hˆtis\ rather than \hˆ\. {The fulness of him that filleth all in all} (\to plˆr“ma tou ta panta en pƒsin plˆroumenou\). This is probably the correct translation of a much disputed phrase. This view takes \plˆr“ma\ in the passive sense (that which is filled, as is usual, strkjv@Colossians:1:19|) and \plˆroumenou\ as present middle participle, not passive. All things are summed up in Christ (1:10|), who is the \plˆr“ma\ of God (Colossians:1:19|), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (\plˆr“ma\) of God (3:19|) when it grows up into the fulness (\plˆr“ma\) of Christ (4:13,16|).

rwp@Ephesians:2:2 @{According to the course of this world} (\kata ton ai“na tou kosmou toutou\). Curious combinations of \ai“n\ (a period of time), \kosmos\ (the world in that period). See strkjv@1Corinthians:1:20| for "this age" and strkjv@1Corinthians:3:9| for "this world." {The prince of the power of the air} (\ton archonta tˆs exousias tou aeros\). \Aˆr\ was used by the ancients for the lower and denser atmosphere and \aithˆr\ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (\ho arch“n tou kosmou toutou\, strkjv@John:16:11|). {That now worketh} (\tou nun energountos\). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (\en tois huiois tˆs apethias\). In strkjv@5:6| also. A Hebrew idiom found in the papyri like "sons of light" (1Thessalonians:5:5|).

rwp@Ephesians:2:3 @{We also all} (\kai hˆmeis pantes\). We Jews. {Once lived} (\anestraphˆmen pote\). Second aorist passive indicative of \anastreph“\, old verb, to turn back and forth, to live (2Corinthians:1:12|). Cf. \pote periepatˆsate\, of the Gentiles in verse 2|. {The desires} (\ta thelˆmata\). Late and rare word except in LXX and N.T., from \thel“\, to will, to wish. Plural here "the wishes," "the wills" of the flesh like \tais epithumiais tˆs sarkos\ just before. Gentiles had no monopoly of such sinful impulses. {Of the mind} (\t“n dianoi“n\). Plural again, "of the thoughts or purposes." {Were by nature children of wrath} (\ˆmetha tekna phusei orgˆs\). This is the proper order of these words which have been the occasion of much controversy. There is no article with \tekna\. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath (\orgˆs\) because of their lives of sin. See strkjv@Romans:2:1-3:20| for the full discussion of this to Jews unpalatable truth. The use of \phusei\ (associative instrumental case of manner) is but the application of Paul's use of "all" (\pantes\) as shown also in strkjv@Romans:3:20; strkjv@5:12|. See \phusei\ of Gentiles in strkjv@Romans:2:14|. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in strkjv@Romans:5:13f|.

rwp@Ephesians:2:6 @{In Christ Jesus} (\en Christ“i Iˆsou\). All the preceding turns on this phrase. See strkjv@Colossians:3:1| for the word \sunˆgeiren\. {Made to sit with him} (\sunekathisen\). First aorist active indicative of \sunkathiz“\, old causative verb, but in N.T. only here and strkjv@Luke:22:55|.

rwp@Ephesians:2:7 @{That he might shew} (\hina endeixˆtai\). Final clause with \hina\ and first aorist middle subjunctive of \endeiknumi\. See strkjv@1:7| for "riches of grace" and strkjv@1:19| for "exceeding" (\huperballon\). {In kindness toward us} (\en chrˆstotˆti eph' hˆmƒs\). See strkjv@Romans:2:7| for this word from \chrˆstos\ and that from \chraomai\, here God's benignity toward us.

rwp@Ephesians:2:8 @{For by grace} (\tˆi gar chariti\). Explanatory reason. "By the grace" already mentioned in verse 5| and so with the article. {Through faith} (\dia piste“s\). This phrase he adds in repeating what he said in verse 5| to make it plainer. "Grace" is God's part, "faith" ours. {And that} (\kai touto\). Neuter, not feminine \tautˆ\, and so refers not to \pistis\ (feminine) or to \charis\ (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (\ex hum“n\, out of you) in men, but from God. Besides, it is God's gift (\d“ron\) and not the result of our work.

rwp@Ephesians:2:14 @{For he is our peace} (\autos gar estin hˆ eirˆnˆ hˆm“n\). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles). {Both one} (\ta amphotera hen\). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (John:10:16|). {One} (\hen\) is neuter singular (oneness, unity, identity) as in strkjv@Galatians:3:28|. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. {Brake down the middle wall of partition} (\to mesotoichon tou phragmou lusas\). "Having loosened (first aorist active participle of \lu“\, see strkjv@John:2:19|) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition (\phragmou\, old word, fence, from \phrass“\, to fence or hedge, as in strkjv@Matthew:21:33|)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, _Ant_. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts:21:28|).

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

rwp@Ephesians:3:3 @{By revelation} (\kata apokalupsin\). Not essentially different from \di' apokalupse“s\ (Gal strkjv@1:12|). This was Paul's qualification for preaching "the mystery" (\to mustˆrion\. See strkjv@1:9|). {As I wrote afore} (\kath“s proegrapsa\). First aorist active indicative of \prograph“\ as in strkjv@Romans:15:4|, not picture forth as strkjv@Galatians:3:1|. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in strkjv@1Corinthians:5:9|? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable. {In few words} (\en olig“i\). Not = \pro oligou\, shortly before, but as in strkjv@Acts:26:28| "in brief space or time" = \sunton“s\ (Acts:24:4|), "briefly."

rwp@Ephesians:3:4 @{Whereby} (\pros ho\). "Looking to which," "according to which." {When ye read} (\anagin“skontes\). This Epistle will be read in public. {My understanding in the mystery of Christ} (\tˆn sunesin mou en t“i mustˆri“i tou Christou\). My "comprehension" (\sunesin\, strkjv@Colossians:1:9; strkjv@2:2|). Every sermon reveals the preacher's grasp of "the mystery of Christ." If he has no insight into Christ, he has no call to preach.

rwp@Ephesians:3:5 @{In other generations} (\heterais geneais\). Locative case of time. He had already claimed this revelation for himself (verse 3|). Now he claims it for all the other apostles and prophets of God.

rwp@Ephesians:3:7 @For this verse see strkjv@Colossians:1:25; strkjv@Ephesians:1:19f.; strkjv@3:2|.

rwp@Ephesians:3:8 @{Unto me who am less than the least of all saints} (\emoi t“i elachistoter“i pant“n hagi“n\). Dative case \emoi\ with \elothˆ\. The peculiar form \elachistoter“i\ (in apposition with \emoi\) is a comparative (\-teros\) formed on the superlative \elachistos\. This sort of thing was already done in the older Greek like \eschatoteros\ in Xenophon. It became more common in the _Koin‚_. Songs:the double comparative \meizoteran\ in strkjv@3John:1:4|. The case of \hagi“n\ is ablative. This was not mock humility (15:19|), for on occasion Paul stood up for his rights as an apostle (2Corinthians:11:5|). {The unsearchable riches of Christ} (\to anexichniaston ploutos tou Christou\). \Anexichniastos\ (\a\ privative and verbal of \exichniaz“\, to track out, \ex\ and \ichnos\, track) appears first in strkjv@Job:5:9; strkjv@9:10|. Paul apparently got it from Job. Nowhere else in N.T. except strkjv@Romans:11:33|. In later Christian writers. Paul undertook to track out the untrackable in Christ.

rwp@Ephesians:3:14 @{I bow my knees} (\kampt“ ta gonata mou\). He now prays whether he had at first intended to do so at strkjv@3:1| or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luke:22:41; strkjv@Acts:7:40; strkjv@20:36; strkjv@21:5|), though standing is also frequent (Mark:11:25; strkjv@Luke:18:11,13|).

rwp@Ephesians:3:16 @{That he would grant you} (\hina d“i humin\). Sub-final clause with \hina\ and the second aorist active subjunctive of \did“mi\, to give. There are really five petitions in this greatest of all Paul's prayers (one already in strkjv@1:16-23|), two by the infinitives after \hina d“i\ (\kratai“thˆnai, katoikˆsai\), two infinitives after \hina exischusˆte\ (\katalabesthai, gn“nai\), and the last clause \hina plˆr“thˆte\. Nowhere does Paul sound such depths of spiritual emotion or rise to such heights of spiritual passion as here. The whole seems to be coloured with "the riches of His glory." {That ye may be strengthened} (\kratai“thˆnai\). First aorist passive infinitive of \krataio“\, late and rare (LXX, N.T.) from \krataios\, late form from \kratos\ (strength). See strkjv@Luke:1:80|. Paul adds \dunamei\ (with the Spirit). Instrumental case. {In the inward man} (\eis ton es“ anthr“pon\). Same expression in strkjv@2Corinthians:4:16| (in contrast with the outward \ex“\, man) and in strkjv@Romans:7:22|.

rwp@Ephesians:3:17 @{That Christ may dwell} (\katoikˆsai ton Christon\). Another infinitive (first aorist active) after \hina d“i\. \Katoike“\ is an old verb to make one's home, to be at home. Christ (\Christon\ accusative of general reference) is asked to make his home in our hearts. This is the ideal, but a deal of fixing would have to be done in our hearts for Christ. {Being rooted and grounded in love} (\en agapˆi erriz“menoi kai tethemeli“menoi\). But it is not certain whether \en agapˆi\ should go with these participles or with the preceding infinitive \katoikˆsai\ (dwell). Besides, these two perfect passive participles (from \rizo“\, old verb, in N.T. only here and strkjv@Colossians:2:7|, and from \themelio“\, see also strkjv@Colossians:1:23|) are in the nominative case and are to be taken with \hina exischusˆte\ and are proleptically placed before \hina\. Verse 18| should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded).

rwp@Ephesians:3:19 @{And to know} (\gn“nai te\). Second aorist active infinitive with \exischusˆte\. {Which passeth knowledge} (\tˆn huperballousan tˆs gn“se“s\). Ablative case \gn“se“s\ after \huperballousan\ (from \huperball“\). All the same Paul dares to scale this peak. {That ye may be filled with all the fulness of God} (\hina plˆr“thˆte eis pƒn to plˆr“ma tou theou\). Final clause again (third use of \hina\ in the sentence) with first aorist passive subjunctive of \plˆro“\ and the use of \eis\ after it. One hesitates to comment on this sublime climax in Paul's prayer, the ultimate goal for followers of Christ in harmony with the injunction in strkjv@Matthew:5:48| to be perfect (\teleioi\) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to strkjv@Romans:8:29| again for our final likeness to God in Christ.

rwp@Ephesians:4:5 @{One Lord} (\heis Kurios\). The Lord Jesus Christ and he alone (no series of aeons). {One faith} (\mia pistis\). One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved. {One baptism} (\hen baptisma\). The result of baptizing (\baptisma\), while \baptismos\ is the act. Only in the N.T. (\baptismos\ in Josephus) and ecclesiastical writers naturally. See strkjv@Mark:10:38|. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance.

rwp@Ephesians:4:27 @{Neither give place to the devil} (\mˆde didote topon t“i diabol“i\). Present active imperative in prohibition, either stop doing it or do not have the habit. See strkjv@Romans:12:19| for this idiom.

rwp@Ephesians:4:29 @{Corrupt} (\sapros\). Rotten, putrid, like fruit (Matthew:7:17f.|), fish (Matthew:13:48|), here the opposite of \agathos\ (good). {For edifying as the need may be} (\pros oikodomˆn tˆs chreias\). "For the build-up of the need," "for supplying help when there is need." Let no other words come out. {That it may give} (\hina d“i\). For this elliptical use of \hina\ see on ¯5:33|.

rwp@Ephesians:4:30 @{Grieve not the Holy Spirit of God} (\mˆ lupeite to pneuma to hagion tou theou\). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit? {In whom} (\en h“i\). Not "in which." {Ye were sealed} (\esphragisthˆte\). See strkjv@1:13| for this verb, and strkjv@1:14| for \apolutr“se“s\, the day when final redemption is realized.

rwp@Ephesians:5:1 @{Imitators of God} (\mimˆtai tou theou\). This old word from \mimeomai\ Paul boldly uses. If we are to be like God, we must imitate him.

rwp@Ephesians:5:5 @{Ye know of a surety} (\iste gin“skontes\). The correct text has \iste\, not \este\. It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know." But why \gin“skontes\ added? Probably, "ye know recognizing by your own experience." {No} (\pƒs--ou\). Common idiom in the N.T. like the Hebrew= _oudeis_ (Robertson, _Grammar_, p. 732). {Covetous man} (\pleonektˆs, pleon ech“\). Old word, in N.T. only here and strkjv@1Corinthians:5:10f.; strkjv@6:10|. {Which is} (\ho estin\). Songs:Aleph B. A D K L have \hos\ (who), but \ho\ is right. See strkjv@Colossians:3:14| for this use of \ho\ (which thing is). On \eid“lolatrˆs\ (idolater) see strkjv@1Corinthians:5:10f|. {In the Kingdom of Christ and God} (\en tˆi basileiƒi tou Christou kai theou\). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with \Christou kai theou\. But Sharp's rule cannot be insisted on here because \theos\ is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.

rwp@Ephesians:5:23 @{For the husband is the head of the wife} (\hoti anˆr estin kephalˆ tˆs gunaikos\). "For a husband is head of the (his) wife." No article with \anˆr\ or \kephalˆ\. {As Christ also is the head of the church} (\h“s kai ho Christos kephalˆ tˆs ekklˆsias\). No article with \kephalˆ\, "as also Christ is head of the church." This is the comparison, but with a tremendous difference which Paul hastens to add either in an appositional clause or as a separate sentence. {Himself the saviour of the body} (\autos s“tˆr tou s“matos\). He means the church as the body of which Christ is head and Saviour.

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

rwp@Ephesians:5:26 @{That he might sanctify it} (\hina autˆn hagiasˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagiaz“\. Jesus stated this as his longing and his prayer (John:17:17-19|). This was the purpose of Christ's death (verse 25|). {Having cleansed it} (\katharisas\). First aorist active participle of \kathariz“\, to cleanse, either simultaneous action or antecedent. {By the washing of water} (\t“i loutr“i tou hudatos\). If \loutron\ only means bath or bathing-place ( = \loutron\), then \loutr“i\ is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of \loutron\ is in strkjv@Titus:3:5|. The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See strkjv@1Corinthians:6:11| for the bringing together of \apelousasthe\ and \hˆgiasthˆte\. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in strkjv@Romans:6:4-6|. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" (\en rˆmati\). In strkjv@John:17:17| Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with \katharisas\ (having cleansed). Some take it to mean the baptismal formula.

rwp@Ephesians:5:31 @{For this cause} (\anti toutou\). "Answering to this" = \heneken toutou\ of strkjv@Genesis:2:24|, in the sense of \anti\ seen in \anth' h“n\ (Luke:12:3|). This whole verse is a practical quotation and application of the language to Paul's argument here. In strkjv@Matthew:19:5| Jesus quotes strkjv@Genesis:2:24|. It seems absurd to make Paul mean Christ here by \anthr“pos\ (man) as some commentators do.

rwp@Ephesians:5:32 @{This mystery is great} (\to mustˆrion touto mega estin\). For the word "mystery" see strkjv@1:9|. Clearly Paul means to say that the comparison of marriage to the union of Christ and the church is the mystery. He makes that plain by the next words. {But I speak} (\eg“ de leg“\). "Now I mean." Cf. strkjv@1Corinthians:7:29; strkjv@15:50|. {In regard of Christ and of the church} (\eis Christon kai [eis] tˆn ekklˆsian\). "With reference to Christ and the church." That is all that \eis\ here means.

rwp@Ephesians:5:33 @{Nevertheless} (\plˆn\). "Howbeit," not to dwell unduly (Abbott) on the matter of Christ and the church. {Do ye also severally love} (\kai humeis hoi kath' hena hekastos agapƒt“\). An unusual idiom. The verb \agapƒt“\ (present active imperative) agrees with \hekastos\ and so is third singular instead of \agapƒte\ (second plural) like \humeis\. The use of \hoi kath' hena\ after \humeis\ = " ye one by one " and then \hekastos\ takes up (individualizes) the "one" in partitive apposition and in the third person. {Let the wife see that she fear} (\hˆ gunˆ hina phobˆtai\). There is no verb in the Greek for "let see" (\blepet“\). For this use of \hina\ with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see strkjv@Mark:5:23; strkjv@Matthew:20:32; strkjv@1Corinthians:7:29; strkjv@2Corinthians:8:7; strkjv@Ephesians:4:29; strkjv@5:33| (Robertson, _Grammar_, p. 994). "Fear" (\phobˆtai\, present middle subjunctive) here is "reverence."

rwp@Ephesians:6:4 @{Provoke not to anger} (\mˆ parorgizete\). Rare compound, both N.T. examples (here and strkjv@Romans:10:19|) are quotations from the LXX. The active, as here, has a causative sense. Parallel in sense with \mˆ erethizete\ in strkjv@Colossians:3:21|. Paul here touches the common sin of fathers. {In the chastening and admonition of the Lord} (\en paideiƒi kai nouthesiƒi tou kuriou\). \En\ is the sphere in which it all takes place. There are only three examples in the N.T. of \paideia\, old Greek for training a \pais\ (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, _Vocabulary_). It is possible, as Thayer gives it, that this is the meaning here in strkjv@Ephesians:6:4|. In strkjv@2Timothy:3:16| adults are included also in the use. In strkjv@Hebrews:12:5,7,11| the narrower sense of "chastening" appears which some argue for here. At any rate \nouthesia\ (from \nous, tithˆmi\), common from Aristophanes on, does have the idea of correction. In N.T. only here and strkjv@1Corinthians:10:11; strkjv@Titus:3:10|.

rwp@Ephesians:6:5 @{With fear and trembling} (\meta phobou kai tromou\). This addition to strkjv@Colossians:3:22|.

rwp@Ephesians:6:11 @{Put on} (\endusasthe\). Like strkjv@3:12|. See also strkjv@4:24|. {The whole armour} (\tˆn panoplian\). Old word from \panoplos\ (wholly armed, from \pan, hoplon\). In N.T. only strkjv@Luke:11:22; strkjv@Ephesians:6:11,13|. Complete armour in this period included "shield, sword, lance, helmet, greaves, and breastplate" (Thayer). Our "panoply." Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier's armour, being chained to one for some three years. {That ye may be able to stand} (\pros to dunasthai humƒs stˆnai\). Purpose clause with \pros to\ and the infinitive (\dunasthai\) with the accusative of general reference (\humƒs\) and the second aorist active infinitive \stˆnai\ (from \histˆmi\) dependent on \dunasthai\. Against (\pros\). Facing. Another instance of \pros\ meaning "against" (Colossians:2:23|). {The wiles of the devil} (\tas methodias tou diabolou\). See already strkjv@4:14| for this word. He is a crafty foe and knows the weak spots in the Christian's armour.

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

rwp@Ephesians:6:13 @{Take up} (\analabete\). Second aorist active imperative of \analamban“\, old word and used (\analab“n\) of "picking up" Mark in strkjv@2Timothy:4:11|. {That ye may be able to withstand} (\hina dunˆthˆte antistˆnai\). Final clause with \hina\ and first aorist passive subjunctive of \dunamai\ with \antistˆnai\ (second aorist active infinitive of \anthistˆmi\, to stand face to face, against). {And having done all to stand} (\kai hapanta katergasa menoi stˆnai\). After the fight (wrestle) is over to stand (\stˆnai\) as victor in the contest. Effective aorist here.

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

rwp@Ephesians:6:18 @{At all seasons} (\en panti kair“i\). "On every occasion." Prayer is needed in this fight. The panoply of God is necessary, but so is prayer.

rwp@Ephesians:6:20 @{For which I am an ambassador in chains} (\huper hou presbeu“ en halusei\). "For which mystery" of the gospel (verse 19|). \Presbeu“\ is an old word for ambassador (from \presbus\, an old man) in N.T. only here and strkjv@2Corinthians:5:20|. Paul is now an old man (\presbutˆs\, strkjv@Philemon:1:9|) and feels the dignity of his position as Christ's ambassador though "in a chain" (\en halusei\, old word \halusis\, from \a\ privative and \lu“\, to loosen). Paul will wear a chain at the close of his life in Rome (2Timothy:1:16|). {In it} (\en aut“i\). In the mystery of the gospel. This is probably a second purpose (\hina\), the first for utterance (\hina dothˆi\), this for boldness (\hina parrˆsias“mai\, first aorist middle subjunctive, old word to speak out boldly). See strkjv@1Thessalonians:2:2|. See strkjv@Colossians:4:4| for "as I ought."

rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kan“n\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\tˆi katholikˆi mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\hˆ katholikˆ ekklˆsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).

rwp@Info_Epistles-General @ ORDER AND DATES The oldest Greek manuscripts give these General Epistles immediately after the Acts, and Westcott and Hort so print them in their Greek New Testament. But the English Versions follow the Textus Receptus and put them just before the Apocalypse. The order of the seven letters varies greatly in the different manuscripts, though usually James comes first and Jude:last (as the last accepted and the least known of the four authors). It is possible that the order of James, Peter, and John (omitting Jude) represented a sort of chronological precedence in some minds. It is possible also that no importance is to be attached to this order. Certainly John wrote last and after the destruction of Jerusalem, while the others come before that great event if they are genuine, as I believe, though there are difficulties of a serious nature concerning II Peter. James may be very early. If so, these seven Epistles are scattered all the way from A.D. 45 to 90. They have no connection with one another save in the case of the Epistles of Peter and Jude.

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

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

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

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

rwp@Info_Epistles-Paul @ SOME BOOKS ON THE PAULINE EPISTLES Bate, _As a Whole Guide to the Epistles of St. Paul_ (1927). Bonnet-Schroeder, _Epitres de Paul_ (4 ed. 1912). Champlain, _The Epistles of Paul_ (1906). Clemen, _Einheitlichkeit d. paul. Briefe_ (1894). Conybeare and Howson, _Life and Epistles of St. Paul_. Drummond, _The Epistles of Paul the Apostle_ (1899). Hayes, _Paul and His Epistles_ (1915). Heinrici, _Die Forschungen uber die paul. Briefe_ (1886). Lake, _The Earlier Epistles of St. Paul_ (1915). Lewin, _Life and Epistles of St. Paul_. (1875). Neil, _The Pauline Epistles_ (1906). Scott, _The Pauline Epistles_ (1909). Shaw, _The Pauline Epistles_ (1903). Vischer, _Die Paulusbriefe_ (1910). Voelter, _Die Composition der paul. Haupt Briefe_ (1890). Voelter, _Paulus und seine Briefe_ (1905). Way, _The Letters of Paul to Seven Churches and Three Friends_ (1906) Weinel, _Die Echtheit der paul. Hauptbriefe_ (1920). Weiss, B., _Present Status of the Inquiry Concerning the Genuineness of the Pauline Epistles_ (1901). Weiss, B., _Die Paulinische Briefe_ (1902). Wood, _Life, Letters, and Religion of St. Paul_ (1925). strkjv@Galatians:1:1 @{Not from men, neither through men} (\ouk ap' anthr“p“n oude di' anthr“pou\). The bluntness of Paul's denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (2Corinthians:10-12|). In strkjv@Galatians:1; 2| Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source (\ouk ap' anthr“p“n\) and that it had come to him through (\di' anthr“pou\) a human channel (Burton). {But through Jesus Christ and God the Father} (\alla dia Iˆsou Christou kai theou patros\). The call to be an apostle came to Paul through Jesus Christ as he claimed in strkjv@1Corinthians:9:1| and as told in strkjv@Acts:9:4-6; strkjv@22:7ff.; strkjv@26:16ff|. He is apostle also by the will of God. {Who raised him from the dead} (\tou egeirantos auton ek nekr“n\). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1Corinthians:9:1; strkjv@15:8f.|). This verb \egeir“\ is often used in N.T. for raising from the sleep of death, to wake up the dead.

rwp@Galatians:1:3 @{Grace to you and peace} (\charis humin kai eirˆnˆ\). As in I Thess., II Thess., I Cor., II Cor. (already written) and in all the later Epistles save that in I and II Timothy "mercy" is added. But this customary salutation (see on ¯1Thessalonians:1:1|) is not a perfunctory thing with Paul. He uses it here even when he has so much fault to find just as he did in I and II Corinthians.

rwp@Galatians:1:4 @{For our sins} (\huper t“n hamarti“n\). Some MSS. have \peri\ (concerning). In the _Koin‚_ this use of \huper\ as like \peri\ has come to be common. He refers to the death of Christ (cf. strkjv@1Corinthians:15:3; strkjv@Galatians:2:20; strkjv@Romans:5:6f.|). As a rule \peri\ occurs of things, \huper\ of persons. {Deliver} (\exelˆtai\). Second aorist middle subjunctive (final clause with \hop“s\) of \exaire“\, old verb to pluck out, to rescue (Acts:23:27|). "Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage" (Lightfoot). {Out of this present evil world} (\ek tou ai“nos tou enest“tos ponˆrou\). Literally, "out of the age the existing one being evil." The predicate position of \ponˆrou\ calls emphatic attention to it. Each word here is of interest and has been already discussed. See on ¯Matthew:13:22| for \ai“n\, strkjv@Matthew:6:23| for \ponˆros\. \Enest“tos\ is genitive masculine singular of \enest“s\ second perfect (intransitive) participle of \enistˆmi\ for which see on ¯2Thessalonians:2:12; strkjv@1Corinthians:3:22; strkjv@7:26|. It is present as related to future (Romans:8:38; strkjv@Hebrews:9:9|). {According to the will of God} (\kata to thelˆma tou theou\). Not according to any merit in us.

rwp@Galatians:1:7 @{Which is not another} (\ho ouk estin allo\). It is no "gospel" (good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative \ho\ (which) refers to \heteron euaggelion\ (a different gospel) "taken as a single term and designating the erroneous teachings of the Judaizers" (Burton). {Only} (\ei mˆ\). Literally, "except," that is, "Except in this sense," "in that it is an attempt to pervert the one true gospel" (Lightfoot). {Who disturb you} (\hoi tarassontes\). The disturbers. This very verb \tarass“\ is used in strkjv@Acts:17:8| of the Jews in Thessalonica who "disturbed" the politarchs and the people about Paul. {Would pervert} (\thelontes metastrepsai\). "Wish to turn about," change completely as in strkjv@Acts:2:20; strkjv@James:4:9|. The very existence of the gospel of Christ was at stake.

rwp@Galatians:1:8 @{If we} (\ean hˆmeis\). Condition of third class (\ean\ and aorist middle subjunctive \euaggelisˆtai\). Suppose I (literary plural) should turn renegade and preach "other than" (\par' ho\), "contrary to that which we preached." Preachers have turned away from Christ, alas, and preached "humanism" or some other new-fangled notion. The Jews termed Paul a renegade for leaving Judaism for Christianity. But it was before Paul had seen Christ that he clung to the law. Paul is dogmatic and positive here, for he knows that he is standing upon solid ground, the fact of Christ dying for us and rising again. He had seen the Risen Jesus Christ. No angel can change Paul now. {Let him be anathema} (\anathema est“\). See on ¯1Corinthians:12:3| for this word.

rwp@Galatians:1:11 @{Which was preached} (\to euaggelisthen\). Play on the word \euaggelion\ by first aorist passive participle of \euaggeliz“\, "the gospel which was gospelized by me." {It is not after man} (\ouk estin kata anthr“pon\). Not after a human standard and so he does not try to conform to the human ideal. Paul alone (1Corinthians:3:3; strkjv@9:8; strkjv@15:32; strkjv@Romans:3:15|) in the N.T. uses this old and common idiom.

rwp@Galatians:1:13 @{My manner of life} (\tˆn emˆn anastrophˆn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en t“i Ioudaism“i\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz“\. {Beyond measure} (\kath' huperbolˆn\). "According to excess" (throwing beyond, \huperbolˆ\). {I persecuted} (\edi“kon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autˆn\). Customary action again, imperfect of old verb \porthe“\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.

rwp@Galatians:1:16 @{To reveal his Son in me} (\apokalupsai ton huion autou en emoi\). By "in me" (\en emoi\) Paul can mean to lay emphasis on his inward experience of grace or he may refer objectively to the vision of Christ on the way to Damascus, "in my case." Paul uses \en emoi\ in this sense (in my case) several times (verse 24; strkjv@2Corinthians:13:3; strkjv@Phillipians:1:30; strkjv@1Timothy:1:16|). Once (1Corinthians:14:11|) \en emoi\ is almost equivalent to the dative (to me). On the whole Lightfoot seems correct here in taking it to mean "in my case," though the following words suit either idea. Certainly Paul could not preach Christ among the Gentiles without the rich inward experience and in the objective vision he was called to that task. {I conferred not with flesh and blood} (\ou prosanethemˆn sarki kai haimati\). Second aorist middle indicative of \prosanatithˆmi\, old verb, double compound (\pros, ana\), to lay upon oneself in addition, to betake oneself to another, to confer with, dative case as here. In N.T. only here and strkjv@2:6|.

rwp@Galatians:1:17 @{Before me} (\pro emou\). The Jerusalem apostles were genuine apostles, but so is Paul. His call did not come from them nor did he receive confirmation by them. {Into Arabia} (\eis Arabian\). This visit to Arabia has to come between the two visits to Damascus which are not distinguished in strkjv@Acts:9:22f|. In verse 23| Luke does speak of "considerable days" and so we must place the visit to Arabia between verses 22,23|.

rwp@Galatians:1:18 @{Then after three years} (\epeita meta tria etˆ\). A round number to cover the period from his departure from Jerusalem for Damascus to his return to Jerusalem. This stay in Damascus was an important episode in Paul's theological readjustment to his new experience. {To visit Cephas} (\historˆsai Kˆphƒn\). First aorist infinitive of \histore“\, old verb (from \hist“r\, one who knows by inquiry), to gain knowledge by visiting. Only here in N.T. If we turn to strkjv@Acts:9:26-30|, we shall see that the visit of two weeks to Peter came after Barnabas endorsed Paul to the suspicious disciples in Jerusalem and probably while he was preaching in the city. It was a delightful experience, but Peter did not start Paul upon his apostleship. He visited him as an equal. Peter no doubt had much to say to Paul.

rwp@Galatians:1:21 @{Into the region of Syria and Cilicia} (\eis ta klimata tˆs Syrias kai tˆs Kilikias\). This statement agrees with the record in strkjv@Acts:9:30|. On \klimata\, see strkjv@2Corinthians:11:10|. Paul was not idle, but at work in Tarsus and the surrounding country.

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

rwp@Galatians:2:2 @{By revelation} (\kata apokalupsin\). In strkjv@Acts:15:2| the church sent them. But surely there is no inconsistency here. {I laid before them} (\anethemˆn autois\). Second aorist middle indicative of old word \anatithˆmi\, to put up, to place before, with the dative case. But who were the "them" (\autois\)? Evidently not the private conference for he distinguishes this address from that, "but privately" (\kat' idian\). Just place strkjv@Acts:15:4f.| beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts:15:5|). {Before them who were of repute} (\tois dokousin\). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Acts:12:1f.|). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. Songs:far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts:11:1-18|). James was considered a very loyal Jew. {Lest by any means I should be running or had run in vain} (\mˆ p“s eis kenon trech“ ˆ edramon\). Negative purpose with the present subjunctive (\trech“\) and then by a sudden change the aorist indicative (\edramon\), as a sort of afterthought or retrospect (Moulton, _Prolegomena_, p. 201; Robertson, _Grammar_, p. 988). There are plenty of classical parallels. See also strkjv@1Thessalonians:3:5| for both together again.

rwp@Galatians:2:3 @{Being a Greek} (\Hellˆn “n\). Concessive participle, though he was a Greek. {Was compelled to be circumcised} (\ˆnagkasthˆ peritmˆthˆnai\). First aorist passive indicative of \anagkaz“\ and first aorist passive infinitive of \peritemn“\. Curiously enough some scholars interpret this language to mean that Paul voluntarily had Titus circumcised, instead of being compelled to do it, an impossible view in my opinion in the light of verse 5| and wholly inconsistent with the whole context. Paul means that he stood his ground against compulsion and all force.

rwp@Galatians:2:4 @{But because of the false brethren privately brought in} (\dia de tous pareisaktous pseudadelphous\). Late verbal adjective \pareisaktos\ from the double compound verb \pareisag“\, found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them "false brethren" like "the false apostles" in strkjv@2Corinthians:11:13| of the Judaizers in Corinth. {Who came in privily} (\hoitines pareisˆlthon\). Repetition of the charge of their slipping in unwanted (\pareiserchomai\, late double compound, in Plutarch, in N.T. only here and strkjv@Romans:5:20|). {To spy out} (\kataskopˆsai\). First aorist active infinitive of \kataskope“\, old Greek verb from \kataskopos\, a spy, to reconnoitre, to make a treacherous investigation. {That they might bring us into bondage} (\hina hˆmas katadoul“sousin\). Future active indicative of this old compound, to enslave completely (\kata-\) as in strkjv@2Corinthians:11:20|. Nowhere else in N.T. This was their purpose (\hina\ and future active indicative of this causative verb). It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which?

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

rwp@Galatians:2:7 @{But contrariwise} (\alla tounantion\). But on the contrary (accusative of general reference, \to enantion\). Songs:far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses 4f.|, they came boldly to Paul's side after hearing the case argued in the private conference. This is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul's bold stand. {When they saw} (\idontes\). After seeing, after they heard our side of the matter. {That I had been intrusted with the gospel of the uncircumcision} (\hoti pepisteumai to euaggelion tˆs akrobustias\). Perfect passive indicative of \pisteu“\, to intrust, which retains the accusative of the thing (\to euaggelion\) in the passive voice. This clear-cut agreement between the leaders "denotes a distinction of sphere, and not a difference of type" (Lightfoot). Both divisions in the work preach the same "gospel" (not like strkjv@1:6f.|, the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul's strong language in verse 5|.

rwp@Galatians:2:8 @{He that wrought for Peter unto the apostleship of the circumcision} (\ho gar energˆsas Petr“i eis apostolˆn tˆs peritomˆs\). Paul here definitely recognizes Peter's leadership (apostleship, \apostolˆn\, late word, already in strkjv@Acts:1:25; strkjv@1Corinthians:9:2|) to the Jews and asserts that Peter acknowledges his apostleship to the Gentiles. This is a complete answer to the Judaizers who denied the genuineness of Paul's apostleship because he was not one of the twelve.

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

rwp@Galatians:2:18 @{A transgressor} (\parabatˆn\). Peter, by his shifts had contradicted himself helplessly as Paul shows by this condition. When he lived like a Gentile, he tore down the ceremonial law. When he lived like a Jew, he tore down salvation by grace.

rwp@Galatians:2:20 @{I have been crucified with Christ} (\Christ“i sunestaur“mai\). One of Paul's greatest mystical sayings. Perfect passive indicative of \sustauro“\ with the associative instrumental case (\Christ“i\). Paul uses the same word in strkjv@Romans:6:6| for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Matthew:27:44; strkjv@Mark:15:32; strkjv@John:19:32|). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Galatians:5:24; strkjv@6:14; strkjv@Romans:6:8; strkjv@Colossians:2:20|) and burial with Christ also (Romans:6:4; strkjv@Colossians:2:12|). {No longer I} (\ouketi eg“\). Songs:complete has become Paul's identification with Christ that his separate personality is merged into that of Christ. This language helps one to understand the victorious cry in strkjv@Romans:7:25|. It is the union of the vine and the branch (John:15:1-6|). {Which is in the Son of God} (\tˆi tou huiou tou theou\). The objective genitive, not the faith of the Son of God. {For me} (\huper emou\). Paul has the closest personal feeling toward Christ. "He appropriates to himself, as Chrysostom observes, the love which belongs equally to the whole world. For Christ is indeed the personal friend of each man individually" (Lightfoot).

rwp@Galatians:2:21 @{I do not make void the grace of God} (\ouk athet“ tˆn charin tou theou\). Common word in LXX and Polybius and on, to make ineffective (\a\ privative and \tithˆmi\, to place or put). Some critic would charge him with that after his claim to such a close mystic union with Christ. {Then Christ died for nought} (\ara Christos d“rean apethanen\). Condition of first class, assumed as true. If one man apart from grace can win his own righteousness, any man can and should. Hence (\ara\, accordingly) Christ died gratuitously (\d“rean\), unnecessarily. Adverbial accusative of \d“rea\, a gift. This verse is a complete answer to those who say that the heathen (or any mere moralist) are saved by doing the best that they know and can. No one, apart from Jesus, ever did the best that he knew or could. To be saved by law (\dia nomou\) one has to keep all the law that he knows. That no one ever did.

rwp@Galatians:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain“\, old word kin to \phask“\ (\bask“\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskant“s\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Iˆsous Christos proegraphˆ estaur“menos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph“\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph“\ was sometimes used in the sense of painting, but no example of \prograph“\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaur“menos\ is perfect passive participle of \stauro“\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.

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

rwp@Galatians:3:3 @{Are ye now perfected in the flesh?} (\nun sarki epiteleisthe?\). Rather middle voice as in strkjv@1Peter:5:9|, finishing of yourselves. There is a double contrast, between \enarxamenoi\ (having begun) and \epiteleisthe\ (finishing) as in strkjv@2Corinthians:8:6; strkjv@Phillipians:1:6|, and also between "Spirit" (\pneumati\) and flesh (\sarki\). There is keen irony in this thrust.

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

rwp@Galatians:3:6 @{It was reckoned unto him for righteousness} (\elogisthˆ eis dikaiosunˆn\). First aorist passive indicative of \logizomai\. See on ¯1Corinthians:13:5| for this old word. He quotes strkjv@Genesis:15:6| and uses it at length in strkjv@Romans:4:3ff.| to prove that the faith of Abraham was reckoned "for" (\eis\, good _Koin‚_ idiom though more common in LXX because of the Hebrew) righteousness before he was circumcised. James (James:2:23|) quotes the same passage as proof of Abraham's obedience to God in offering up Isaac (beginning to offer him). Paul and James are discussing different episodes in the life of Abraham. Both are correct.

rwp@Galatians:3:7 @{The same are sons of Abraham} (\houtoi huioi eisin Abraham\). "These are." This is Paul's astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, "they which be of faith" (\hoi ek piste“s\), a common idiom with Paul for this idea (verse 9; strkjv@Romans:3:26; strkjv@4:16; strkjv@14:23|), those whose spiritual sonship springs out of (\ek\) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matthew:3:7; strkjv@Luke:3:7|) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in strkjv@John:8:37-44|.

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

rwp@Galatians:3:13 @{Redeemed us} (\hˆmas exˆgorasen\). First aorist active of the compound verb \exagoraz“\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz“\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek tˆs kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hˆm“n katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.

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

rwp@Galatians:3:18 @{The inheritance} (\hˆ klˆronomia\). Old word from \klˆronomos\, heir (\kleros\, lot, \nemomai\, to distribute). See on ¯Matthew:21:38; strkjv@Acts:7:5|. This came to Israel by the promise to Abraham, not by the Mosaic law. Songs:with us, Paul argues. {Hath granted} (\kecharistai\). Perfect middle indicative of \charizomai\. It still holds good after the law came.

rwp@Galatians:3:19 @{What then is the law?} (\ti oun ho nomos?\). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards. {It was added because of transgressions} (\t“n parabase“n charin prosetethˆ\). First aorist passive of \prostithˆmi\, old verb to add to. It is only in apparent contradiction to verses 15ff.|, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). \Charin\ is the adverbial accusative of \charis\ which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in strkjv@1John:3:12| it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke:7:47; strkjv@1John:3:12|) or telic (Titus:1:5,11; strkjv@Jude:1:16|). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). \Parabasis\, from \parabain“\, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in strkjv@Romans:2:23|. {Till the seed should come} (\achris an elthˆi to sperma\). Future time with \achris an\ and aorist subjunctive (usual construction). Christ he means by \to sperma\ as in verse 16|. {The promise hath been made} (\epˆggeltai\). Probably impersonal perfect passive rather than middle of \epaggellomai\ as in II Macc. strkjv@4:27. {Ordained through angels} (\diatageis di' aggel“n\). Second aorist passive participle of \diatass“\ (see on ¯Matthew:11:1|). About angels and the giving of the law see on strkjv@Deuteronomy:33:2| (LXX); strkjv@Acts:7:38,52; strkjv@Hebrews:2:2|; Josephus (_Ant_. XV. 5. 3). {By the hand of a mediator} (\en cheiri mesitou\). \En cheiri\ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. \Mesitˆs\, from \mesos\ is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Timothy:2:5; strkjv@Hebrews:8:6; strkjv@9:15; strkjv@12:24|).

rwp@Galatians:3:20 @{Is not a mediator of one} (\henos ouk estin\). That is, a middleman comes in between two. The law is in the nature of a contract between God and the Jewish people with Moses as the mediator or middleman. {But God is one} (\ho de theos heis estin\). There was no middleman between God and Abraham. He made the promise directly to Abraham. Over 400 interpretations of this verse have been made!

rwp@Galatians:3:24 @{Our tutor unto Christ} (\paidag“gos hum“n eis Christon\). See strkjv@1Corinthians:4:15| for the only other N.T. example of this old and common word for the slave employed in Greek and Roman families of the better class in charge of the boy from about six to sixteen. The paedagogue watched his behaviour at home and attended him when he went away from home as to school. Christ is our Schoolmaster and the law as paedagogue kept watch over us till we came to Christ. {That we might be justified by faith} (\hina ek piste“s dikai“th“men\). This is the ultimate purpose of the law as paedagogue. {Now that faith is come} (\elthousˆs tˆs piste“s\). Genitive absolute, "the faith (the time of the faith spoken of in verse 23|) having come." {Under a tutor} (\hupo paidag“gon\). The pedagogue is dismissed. We are in the school of the Master.

rwp@Galatians:3:27 @{Were baptized into Christ} (\eis Christon ebaptisthˆte\). First aorist passive indicative of \baptiz“\. Better, "were baptized unto Christ" in reference to Christ. {Did put on Christ} (\Christon enedusasthe\). First aorist middle indicative of \endu“\ (\-n“\). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans:13:14; strkjv@Colossians:3:9f.; strkjv@Ephesians:4:22-24; strkjv@6:11,14|). In strkjv@1Thessalonians:5:8| Paul speaks of "putting on the breastplate of righteousness." He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier's _sacramentum_, oath of fealty to Christ, taking one's stand with Christ, the symbolic picture of the change wrought by faith already (Romans:6:4-6|).

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

rwp@Galatians:3:29 @{If ye are Christ's} (\ei de humeis Christou\). This is the test, not the accident of blood, pride of race or nation, habiliments or environment of dress or family, whether man or woman. Thus one comes to belong to the seed of Abraham and to be an heir according to promise.

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

rwp@Galatians:4:3 @{When we were children} (\hote ˆmen nˆpioi\). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul's metaphors. {We were held in bondage} (\hˆmeis ˆmetha dedoul“menoi\). Periphrastic past perfect of \doulo“\, to enslave, in a permanent state of bondage. {Under the rudiments of the world} (\hupo ta stoicheia tou kosmou\). \Stoichos\ is row or rank, a series. Songs:\stoicheion\ is any first thing in a \stoichos\ like the letters of the alphabet, the material elements in the universe (2Peter:3:10|), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews:5:12; strkjv@Acts:15:10; strkjv@Galatians:5:1; strkjv@4:3,9; strkjv@Colossians:2:8,20|). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (\kosmos\ as the orderly material universe as in strkjv@Colossians:2:8,20|). See on ¯Matthew:13:38; strkjv@Acts:17:24; strkjv@1Corinthians:3:22|. All were in the elementary stage before Christ came.

rwp@Galatians:4:4 @{The fulness of the time} (\to plˆr“ma tou chronou\). Old word from \plˆro“\, to fill. Here the complement of the preceding time as in strkjv@Ephesians:1:10|. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phillipians:2:6|) when the time for his purpose had come like the \prothesmia\ of verse 2|. {Born of a woman} (\genomenon ek gunaikos\). As all men are and so true humanity, "coming from a woman." There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son" (\ton huion autou\), so that both his deity and humanity are here stated as in strkjv@Romans:1:3|. Whatever view one holds about Paul's knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Corinthians:8:9; strkjv@Phillipians:2:5-11|), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here. {Born under the law} (\genomenon hupo nomon\). He not only became a man, but a Jew. The purpose (\hina\) of God thus was plainly to redeem (\exagorasˆi\, as in strkjv@3:13|) those under the law, and so under the curse. The further purpose (\hina\) was that we (Jew and Gentile) might receive (\apolab“men\, second aorist active subjunctive of \apolamban“\), not get back (Luke:15:27|), but get from (\apo\) God the adoption (\tˆn huiothesian\). Late word common in the inscriptions (Deissmann, _Bible Studies_, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also strkjv@Romans:8:15,23; strkjv@9:4; strkjv@Ephesians:1:5|. The Vulgate uses _adoptio filiorum_. It is a metaphor like the others above, but a very expressive one.

rwp@Galatians:4:6 @{Because ye are sons} (\hoti este huioi\). This is the reason for sending forth the Son (4:4| and here). We were "sons" in God's elective purpose and love. \Hoti\ is causal (1Corinthians:12:15; strkjv@Romans:9:7|). {The Spirit of his Son} (\to pneuma tou huioi autou\). The Holy Spirit, called the Spirit of Christ (Romans:8:9f.|), the Spirit of Jesus Christ (Phillipians:1:19|). The Holy Spirit proceeds from the Father and from the Son (John:15:26|). {Crying, Abba, Father} (\krazon Abba ho patˆr\). The participle agrees with \pneuma\ neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe's _The Raven_), any inarticulate cry like "the unuttered groanings" of strkjv@Romans:8:26| which God understands. This cry comes from the Spirit of Christ in our hearts. \Abba\ is the Aramaic word for father with the article and \ho patˆr\ translates it. The articular form occurs in the vocative as in strkjv@John:20:28|. It is possible that the repetition here and in strkjv@Romans:8:15| may be "a sort of affectionate fondness for the very term that Jesus himself used" (Burton) in the Garden of Gethsemane (Mark:14:36|). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul's case.

rwp@Galatians:4:10 @{Ye observe} (\paratˆreisthe\). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in strkjv@Luke:6:7|, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the "days" (Sabbaths, fast-days, feast-days, new moons) nor the "months" (Isaiah:66:23|) which were particularly observed in the exile nor the "seasons" (passover, pentecost, tabernacles, etc.) nor the "years" (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.

rwp@Galatians:4:13 @{Because of an infirmity of the flesh} (\di' astheneian tˆs sarkos\). All that we can get from this statement is the fact that Paul's preaching to the Galatians "the first time" or "the former time" (\to proteron\, adverbial accusative) was due to sickness of some kind whether it was eye trouble (4:15|) which was a trial to them or to the thorn in the flesh (2Corinthians:12:7|) we do not know. It can be interpreted as applying to North Galatia or to South Galatia if he had an attack of malaria on coming up from Perga. But the narrative in strkjv@Acts:13; 14| does not read as if Paul had planned to pass by Pisidia and by Lycaonia but for the attack of illness. The Galatians understood the allusion for Paul says "Ye know" (\oidate\).

rwp@Galatians:4:15 @{That gratulation of yourselves} (\ho makarismos hum“n\). "Your felicitation." Rare word from \makariz“\, to pronounce happy, in Plato, Aristotle, Plutarch. See also strkjv@Romans:4:6,9|. You no longer felicitate yourselves on my presence with you. {Ye would have plucked out your eves and given them to me} (\tous ophthalmous hum“n exoruxantes ed“kate moi\). This is the conclusion of a condition of the second class without \an\ expressed which would have made it clearer. But see strkjv@John:16:22,24; strkjv@Romans:7:7| for similar examples where the context makes it plain without \an\. It is strong language and is saved from hyperbole by "if possible" (\ei dunaton\). Did Paul not have at this time serious eye trouble?

rwp@Galatians:4:19 @{I am in travail} (\“din“\). I am in birth pangs. Old word for this powerful picture of pain. In N.T. only here, verse 27; strkjv@Revelation:12:2|. {Until Christ be formed in you} (\mechris hou morph“thˆi Christos en humin\). Future temporal clause with \mechris hou\ (until which time) and the first aorist passive subjunctive of \morpho“\, late and rare verb, in Plutarch, not in LXX, not in papyri, only here in N.T. This figure is the embryo developing into the child. Paul boldly represents himself as again the mother with birth pangs over them. This is better than to suppose that the Galatians are pregnant mothers (Burton) by a reversal of the picture as in strkjv@1Thessalonians:2:7|.

rwp@Galatians:5:7 @Who did hinder you? (\tis humas enekopsen?\). First aorist active indicative of \enkopt“\, to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see on ¯Acts:24:4; strkjv@1Thessalonians:2:18|. Note the singular \tis\. There was some ringleader in the business. Some one "cut in" on the Galatians as they were running the Christian race and tried to trip them or to turn them.

rwp@Galatians:5:8 @{This persuasion} (\hˆ peismonˆ\). "The art of persuasion," the effort of the Judaizers to persuade you. Only here and in ecclesiastical writers.

rwp@Galatians:5:9 @This proverb Paul has in strkjv@1Corinthians:5:6|. It is merely the pervasive power of leaven that is involved in the proverb as in strkjv@Matthew:13:33|, not the use of leaven as a symbol of evil.

rwp@Galatians:5:12 @{I would} (\ophelon\). Would that, used as conjunction in wishes. See on ¯1Corinthians:4:2; strkjv@2Corinthians:11:1|. Here a wish about the future with future indicative. {They which unsettle you} (\hoi anastatountes humas\). Late verb from \anastatos\, driven from one's abode, and in papyri in this sense as well as in sense of upsetting or disturbing one's mind (boy's letter) as here. In strkjv@Acts:17:6; strkjv@21:38| we have it in sense of making a commotion. {Cut themselves off} (\apokopsontai\). Future middle of \apokopt“\, old word to cut off as in strkjv@Acts:27:32|, here to mutilate.

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

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

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

rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eid“latreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zˆlos\ or \zˆloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\k“moi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.

rwp@Galatians:6:11 @{With how large letters} (\pˆlikois grammasin\). Paul now takes the pen from the amanuensis (cf. strkjv@Romans:16:22|) and writes the rest of the Epistle (verses 11-18|) himself instead of the mere farewell greeting (2Thessalonians:3:17; strkjv@1Corinthians:16:21; strkjv@Colossians:4:18|). But what does he mean by "with how large letters"? Certainly not "how large a letter." It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (_St. Paul_, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (_Documents_, p. 24; _Vocabulary_, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. {I have written} (\egrapsa\). Epistolary aorist. {With mine own hand} (\tˆi emˆi cheiri\). Instrumental case as in strkjv@1Corinthians:16:21|.

rwp@Galatians:6:14 @{Far be it from me} (\emoi mˆ genoito\). Second aorist middle optative of \ginomai\ in a negative (\mˆ\) wish about the future with dative case: "May it not happen to me." See strkjv@2:17|. The infinitive \kauchƒsthai\ (to glory) is the subject of \genoito\ as is common in the LXX, though not elsewhere in the N.T. {Hath been crucified unto me} (\emoi estaur“tai\). Perfect passive indicative of \stauro“\, stands crucified, with the ethical dative again (\emoi\). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. strkjv@2:19f.; strkjv@3:13; strkjv@4:4f.; strkjv@1Corinthians:1:23f.; strkjv@Romans:1:16; strkjv@3:21ff.; strkjv@4:25; strkjv@5:18|. {World} (\kosmos\) has no article, but is definite as in strkjv@2Corinthians:5:19|. Paul's old world of Jewish descent and environment is dead to him (Phillipians:3:3f.|).

rwp@Galatians:6:15 @{A new creature} (\kainˆ ktisis\). For this phrase see on ¯2Corinthians:5:17|.

rwp@Galatians:6:16 @{By this rule} (\t“i kanoni tout“i\). For \kan“n\, see on ¯2Corinthians:10:13,15f|.

rwp@Galatians:6:17 @{From henceforth} (\tou loipou\). Usually \to loipon\, the accusative of general reference, "as for the rest" (Phillipians:3:1; strkjv@4:8|). The genitive case (as here and strkjv@Ephesians:6:10|) means "in respect of the remaining time." {The marks of Jesus} (\ta stigmata tou Iˆsou\). Old word from \stiz“\, to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner's mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul's mind since he bore in his body brandmarks of suffering for Christ received in many places (2Corinthians:6:4-6; strkjv@11:23ff.|), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and "let no one keep on furnishing trouble to me."

rwp@Info_Hebrews @ THE PICTURE OF CHRIST At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Hebrews:1:1-3|), this Son who is God's Agent in the work of creation and of grace as we see it stated in strkjv@Phillipians:2:5-11; strkjv@Colossians:1:13-20; strkjv@John:1:1-18|. This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels (Hebrews:1:4-2:4|), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Hebrews:2:5-18|). Jesus is shown to be superior to Moses as God's Son over God's house (Hebrews:3:1-4:13|), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Hebrews:4:14-12:3|). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Hebrews:4:14-7:28|), works under a better covenant of grace (Hebrews:8:1-13|), works in a better sanctuary which is in heaven (Hebrews:9:1-12|), offers a better sacrifice which is his own blood (Hebrews:9:13-10:18|), and gives us better promises for the fulfilment of his task (Hebrews:10:19-12:3|). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. Songs:W. P. Du Bose calls his exposition of the book, _High Priesthood and Sacrifice_ (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mark:10:46; strkjv@Matthew:20:28; strkjv@John:10:17; strkjv@Matthew:26:28; strkjv@Romans:8:32; strkjv@1Peter:1:18f.; strkjv@1John:2:1f.; strkjv@Revelation:5:9|, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en hui“i\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalˆsas\). First aorist active participle of \lale“\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophˆtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumer“s\). "In many portions." Adverb from late adjective \polumerˆs\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrop“s\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphor“s\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

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

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

rwp@Hebrews:1:5 @{Unto which} (\Tini\). "To which individual angel." As a class angels are called sons of God (Elohim) (Psalms:29:1|), but no single angel is called God's Son like the Messiah in strkjv@Psalms:2:7|. Dods takes "have I begotten thee" (\gegennˆka se\, perfect active indicative of \genna“\) to refer to the resurrection and ascension while others refer it to the incarnation. {And again} (\kai palin\). This quotation is from strkjv@2Samuel:7:14|. Note the use of \eis\ in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See strkjv@Matthew:19:5; strkjv@Luke:2:34|. Like Old English "to" or "for." See strkjv@2Corinthians:6:18; strkjv@Revelation:21:7| for the same passage applied to relation between God and Christians while here it is treated as Messianic.

rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagˆi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag“\. If \palin\ is taken with \eisagagˆi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton pr“totokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tˆn oikoumenˆn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunˆsat“san\). Imperative first aorist active third plural of \proskune“\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.

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

rwp@Hebrews:1:8 @{O God} (\ho theos\). This quotation (the fifth) is from strkjv@Psalms:45:7f|. A Hebrew nuptial ode (\epithalamium\) for a king treated here as Messianic. It is not certain whether \ho theos\ is here the vocative (address with the nominative form as in strkjv@John:20:28| with the Messiah termed \theos\ as is possible, strkjv@John:1:18|) or \ho theos\ is nominative (subject or predicate) with \estin\ (is) understood: "God is thy throne" or "Thy throne is God." Either makes good sense. {Sceptre} (\rabdos\). Old word for walking-stick, staff (Hebrews:11:21|).

rwp@Hebrews:1:10 @{Lord} (\Kurie\). In the LXX, not in the Hebrew. Quotation (the sixth) from strkjv@Psalms:102:26-28| through verses 10-12|. Note emphatic position of \su\ here at the beginning as in verses 11-12| (\su de\). This Messianic Psalm pictures the Son in his Creative work and in his final triumph. {Hast laid the foundation} (\ethemeli“sas\). First aorist active of \themelio“\, old verb from \themelios\ (foundation) for which see strkjv@Colossians:1:23|.

rwp@Hebrews:1:11 @{They} (\autoi\). The heavens (\ouranoi\). {Shall perish} (\apolountai\). Future middle of \apollumi\. Modern scientists no longer postulate the eternal existence of the heavenly bodies. {But thou continuest} (\su de diameneis\). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe (John:1:1-3; strkjv@Colossians:1:14ff.|). {Shall wax old} (\palai“thˆsontai\). First future passive indicative of \palaio“\, from \palaios\, for which see strkjv@Luke:12:33; strkjv@Hebrews:8:13|.

rwp@Hebrews:2:3 @{How shall we escape?} (\p“s hˆmeis ekpheuxometha;\). Rhetorical question with future middle indicative of \ekpheug“\ and conclusion of the condition. {If we neglect} (\amelˆsantes\). First aorist active participle of \amele“\, "having neglected." {Songs:great salvation} (\tˆlikautˆs s“tˆrias\). Ablative case after \amelˆsantes\. Correlative pronoun of age, but used of size in the N.T. (James:3:4; strkjv@2Corinthians:1:10|). {Which} (\hˆtis\). "Which very salvation," before described, now summarized. {Having at the first been spoken} (\archˆn labousa laleisthai\). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary _Koin‚_ idiom (Polybius, etc.). {Through the Lord} (\dia tou kuriou\). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation. {Was confirmed} (\ebebai“thˆ\). First aorist passive indicative of \bebaio“\, from \bebaios\ (stable), old verb as in strkjv@1Corinthians:1:6|. {By them that heard} (\hupo t“n akousant“n\). Ablative case with \hupo\ of the articular first aorist active participle of \akou“\. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians:1:11|) got his message directly from Christ.

rwp@Hebrews:2:5 @{For not unto angels} (\ou gar aggelois\). The author now proceeds to show (2:5-18|) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. {The world to come} (\tˆn oikoumenˆn tˆn mellousan\). The new order, the salvation just described. See a like use of \mell“\ (as participle) with \s“tˆria\ (1:14|), \ai“n\ (6:4f.|), \agatha\ (9:11; strkjv@10:1|), \polis\ (13:14|). {Whereof we speak} (\peri hˆs laloumen\). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

rwp@Hebrews:2:6 @{But one somewhere} (\de pou tis\). See strkjv@4:4| for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt). He quotes strkjv@Psalms:8:5-7| and extends here to 8a|. {Hath testified} (\diemarturato\). First aorist middle indicative of \diamarturomai\, old verb to testify vigorously (Acts:2:40|). {What} (\Ti\). Neuter, not masculine \tis\ (who). The insignificance of man is implied. {The son of man} (\huios anthr“pou\). Not \ho huios tou anthr“pou\ which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here. {Visited} (\episkeptˆi\). Second person singular present indicative middle of \episkeptomai\, old verb to look upon, to look after, to go to see (Matthew:25:36|), from which verb \episcopos\, overseer, bishop, comes.

rwp@Hebrews:2:8 @{In that he subjected} (\en t“i hupotaxai\). First aorist active articular infinitive of \hupatass“\ in the locative case, "in the subjecting." {He left} (\aphˆken\). First aorist active indicative (kappa aorist) of \aphiˆmi\. {Nothing that is not subject to him} (\ouden aut“i anupotakton\). Later verbal of \hupotass“\ with \a\ privative. Here in passive sense, active sense in strkjv@1Timothy:1:9|. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come! {But now we see not yet} (\nun de oup“ hor“men\). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

rwp@Hebrews:2:9 @{Even Jesus} (\Iˆsoun\). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (\ton brachu ti par' aggelous ˆlatt“menon\), quoting and applying the language of the Psalm in verse 7| to Jesus (with article \ton\ and the perfect passive participle of \elatta“\). But this is not all. Death has defeated man, but Jesus has conquered death. {Because of the suffering of death} (\dia to pathˆma tou thanatou\). The causal sense of \dia\ with the accusative as in strkjv@1:14|. Jesus in his humanity was put lower than the angels "for a little while" (\brachu ti\). Because of the suffering of death we see (\blepomen\) Jesus crowned (\estephan“menon\, perfect passive participle of \stephano“\ from verse 7|), crowned already "with glory and honour" as Paul shows in strkjv@Phillipians:2:9-11| (more highly exalted, \huperups“sen\) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3|). {That by the grace of God he should taste death for every man} (\hop“s chariti theou huper pantos geusˆtai thanatou\). This purpose clause (\hop“s\ instead of the more usual \hina\) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (\huper\), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (\geuomai thanatou\) occurs in the Gospels (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27; strkjv@John:8:52|), though not in the ancient Greek. It means to see death (Hebrews:11:5|), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace (\chariti\, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read \ch“ris theou\ (apart from God) in place of \chariti theou\, Nestorian doctrine whatever the origin.

rwp@Hebrews:2:10 @{It became him} (\eprepen aut“i\). Imperfect active of \prep“\, old verb to stand out, to be becoming or seemly. Here it is impersonal with \telei“sai\ as subject, though personal in strkjv@Hebrews:7:26|. \Aut“i\ (him) is in the dative case and refers to God, not to Christ as is made plain by \ton archˆgon\ (author). One has only to recall strkjv@John:3:16| to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (2:10-18|) worthy to go beside strkjv@Phillipians:2:5-11|. {For whom} (\di' hon\). Referring to \aut“i\ (God) as the reason (cause) for the universe (\ta panta\). {Through whom} (\di' hou\). With the genitive \dia\ expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in strkjv@Romans:11:36| by his \ex autou kai di' autou kai eis auton ta panta\. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (\di' hou\) in creation (1:2|), a doctrine in harmony with strkjv@Colossians:1:15f.| (\en aut“i, di' autou eis auton\) and strkjv@John:1:3|. {In bringing} (\agagonta\). Second aorist active participle of \ag“\ in the accusative case in spite of the dative \aut“i\ just before to which it refers. {The author} (\ton archˆgon\). Old compound word (\archˆ\ and \ag“\) one leading off, leader or prince as in strkjv@Acts:5:31|, one blazing the way, a pioneer (Dods) in faith (Hebrews:12:2|), author (Acts:3:15|). Either sense suits here, though author best (verse 9|). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans:8:29|). {To make perfect} (\telei“sai\). First aorist active infinitive of \teleio“\ (from \teleios\). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in strkjv@4:15|), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.

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

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

rwp@Hebrews:2:18 @{In that} (\en h“i\). Literally, "In which" (\=en tout“i en h“i\, in that in which), a causal idea, though in strkjv@Romans:14:22| \en h“i\ means "wherein." {Hath suffered} (\peponthen\). Second perfect active indicative of \pasch“\, permanent part of Christ's experience. {Being tempted} (\peirastheis\). First aorist passive participle of \peiraz“\. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew:4:8-11|), by Peter in the spirit of Satan (Matthew:16:22f.|), in Gethsemane (Matthew:26:39|), and caused intense suffering to Jesus (Luke:22:44; strkjv@Hebrews:5:8|). {He is able} (\dunatai\). This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathize with us (Hebrews:4:15|). {To succour} (\boˆthˆsai\). First aorist active infinitive of the old compound verb \boˆthe“\ (\boˆ\, a cry, \the“\, to run), to run at a cry or call for help (Matthew:15:25|). {Them that are tempted} (\tois peirazomenois\). Dative plural of the articular participle (present passive) of \peiraz“\. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (\autos\) their predicament and is able to help them to be faithful.

rwp@Hebrews:3:1 @{Holy brethren} (\adelphoi hagioi\). Only here in N.T., for \hagiois\ in strkjv@1Thessalonians:5:27| only in late MSS. See strkjv@Hebrews:2:11| for same idea. First time the author makes direct appeal to the readers, though first person in strkjv@2:1|. {Partakers} (\metochoi\). See strkjv@Luke:5:7| for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; strkjv@6:4; strkjv@12:8|) in N.T. {Of a heavenly calling} (\klˆse“s epouraniou\). Only here in the N.T., though same idea in strkjv@9:15|. See \hˆ an“ klˆsis\ in strkjv@Phillipians:3:14| (the upward calling). The call comes from heaven and is to heaven in its appeal. {Consider} (\katanoˆsate\). First aorist active imperative of \katanoe“\, old compound verb (\kata, nous\), to put the mind down on a thing, to fix the mind on as in strkjv@Matthew:7:3; strkjv@Luke:12:24|. {Even Jesus} (\Iˆsoun\). No "even" in the Greek, just like the idiom in strkjv@2:9|, the human name held up with pride. {The Apostle and High Priest of our confession} (\ton apostolon kai archierea tˆs homologias hˆm“n\). In descriptive apposition with \Iˆsoun\ and note the single article \ton\. This is the only time in the N.T. that Jesus is called \apostolos\, though he often used \apostell“\ of God's sending him forth as in strkjv@John:17:3| (\apesteilas\). This verb is used of Moses as sent by God (Exodus:3:10|). Moffatt notes that \apostolos\ is Ionic for \presbeutˆs\, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17|). For \homologia\ (confession) see strkjv@2Corinthians:9:13; strkjv@1Timothy:6:12|. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (4:14; strkjv@10:23|). See \homologe“\ (\homon\, same, \leg“\, say), to say the same thing, to agree, to confess, to profess.

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

rwp@Hebrews:3:6 @{Whose house are we} (\hou oikos esmen hˆmeis\). We Christians (Jew and Gentile) looked at as a whole, not as a local organization. {If we hold fast} (\ean katasch“men\). Condition of third class with \ean\ and second aorist (effective) active subjunctive of \katech“\. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert. {Boldness} (\parrˆsian\) {and glorying} (\kai kauchˆma\) some had lost. The author makes no effort to reconcile this warning with God's elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have \mechri telous bebaian\ (firm unto the end), but it is clearly genuine in verse 14|. He pleads for intelligent confidence.

rwp@Hebrews:3:7 @{Wherefore} (\dio\). Probably this inferential conjunction (\dia, ho\, because of which) goes with \mˆ sklˆrunˆte\ (harden not) in verse 8| rather than with \blepete\ (take heed) in verse 12| unless the long quotation be considered a parenthesis. The long quotation in verses 7-11| is from strkjv@Psalms:95:7-11|. After the quotation the author has "three movements" (Moffatt) in his discussion of the passage as applied to the Jewish Christians (3:12-19; strkjv@4:1-10; strkjv@4:11-13|). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power. {As the Holy Ghost saith} (\kath“s legei to pneuma to hagion\). Just this phrase nowhere else in the N.T., except Act strkjv@21:11| (Agabus), though practically the same idea in strkjv@9:8; strkjv@10:15|. In strkjv@1Timothy:4:1| the adjective "Holy" is wanting as in strkjv@Revelation:2; 3|. But the writer quotes this Psalm as the Word of God and in strkjv@4:7| attributes it to David. {If ye shall hear} (\ean akousˆte\). Condition of third class with \ean\ and first aorist active subjunctive of \akou“\.

rwp@Hebrews:3:9 @{Wherewith} (\hou\). Literally, "where" (the wilderness) as in strkjv@Deuteronomy:8:15|. {Tempted me by proving me} (\epeirasan en dokimasiƒi\). No word for "me." The Israelites "tested" God "in putting to the proof" (only N.T. use of this word from \dokimaz“\ and this from the LXX). They were not content with God's promise, but demanded objective proof (\erga\, deeds) of God.

rwp@Hebrews:3:10 @{And saw} (\kai eidon\). "And yet saw." {Wherefore} (\dio\). Not in the LXX, but it makes clear the argument in the Psalm. {I was displeased} (\pros“chthisa\). First aorist active of \prosochthiz“\, late compound for extreme anger and disgust. In N.T. only here and verse 17|. {Err} (\plan“ntai\). Present middle indicative of \plana“\, to wander astray, common verb. {They did not know} (\ouk egn“san\). In spite of God's works (\erga\) and loving patience the Israelites failed to understand God's ways with them. Are we any better? They "cared not to take my road" (Moffatt).

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

rwp@Hebrews:3:13 @{Songs:long as it is called today} (\achris hou to sˆmeron kaleitai\). The only instance in the N.T. of this conjunction (\achri\ or \achris\ or \achris hou\, etc.) with the present indicative in the sense of "so long as" or "while" like \he“s\. Elsewhere it means "until" and with either the aorist indicative (Acts:7:18|), the future (Revelation:17:17|), or the aorist subjunctive (Revelation:7:3|). {Lest any one of you be hardened} (\hina mˆ sklˆrunthˆi tis ex hum“n\). Negative purpose clause with \hina mˆ\ (that not) and the first aorist passive subjunctive of \sklˆrun“\, the vivid verb from verse 8|. {By the deceitfulness of sin} (\apatˆi tˆs hamartias\). Instrumental case \apatˆi\ (trick, fraud) as is always the case with sin (Romans:7:11; strkjv@2Thessalonians:2:10|). Apostasy (12:4|) is their peril and it is a trick of sin.

rwp@Hebrews:4:13 @{That is not manifest} (\aphanˆs\). Old adjective (\a\ privative and \phain“\, to show), here only in the N.T. God's microscope can lay bare the smallest microbe of doubt and sin. {Naked} (\gumna\). Both soul and body are naked to the eye of God. {Laid open} (\tetrachˆlismena\). Perfect passive participle of \trachˆliz“\, late verb to bend back the neck (\trachˆlos\, strkjv@Matthew:18:6|) as the surgeon does for operating, here only in N.T. See strkjv@Romans:16:4| for the peril of risking one's neck (\trachˆlon hupotithenai\). God's eyes see all the facts in our inmost hearts. There are no mental reservations from God. {With whom we have to do} (\pros hon hˆmin ho logos\). "With whom the matter or account for us is." There is a slight play here on \logos\ of verse 12|. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.

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

rwp@Hebrews:4:15 @{That cannot be touched with the feeling} (\mˆ dunamenon sunpathˆsai\). "Not able to sympathize with." First aorist passive infinitive of \sunpathe“\, late compound verb from the late adjective \sunpathos\ (Romans:12:15|), both from \sunpasch“\, to suffer with (1Corinthians:12:26; strkjv@Romans:8:17|), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and strkjv@10:34|). {One that hath been tempted} (\pepeirasmenon\). Perfect passive participle of \peiraz“\, as already shown in strkjv@2:17f|. {Without sin} (\ch“ris hamartias\). This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have "weaknesses" (\astheneiai\) common to our human nature (hunger, thirst, weariness, etc.). Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained "undefiled" (\amiantos\) in a world of sin (John:8:46|). This is our ground of hope, the sinlessness of Jesus and his real sympathy.

rwp@Hebrews:4:16 @{Let us therefore draw near} (\proserch“metha oun\). Present active middle volitive subjunctive of \proserchomai\. "Let us keep on coming to" our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (7:25; strkjv@10:1,22; strkjv@11:6|). {Unto the throne of grace} (\t“i thron“i tˆs charitos\). This old word (\thronos\) we have taken into English, the seat of kings and of God and so of Christ (1:3,8|), but marked by grace because Jesus is there (Matthew:19:28|). Hence we should come "with boldness" (\meta parrˆsias\). Telling Jesus the whole story of our shortcomings. {That we may receive mercy} (\hina lab“men eleos\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban“\. {And find grace} (\kai charin heur“men\). Second aorist active subjunctive of \heurisk“\. We are sure to gain both of these aims because Jesus is our high priest on the throne. {To help us in time of need} (\eis eukairon boˆtheian\). \Boˆtheia\ is old word (from \boˆthe“\, strkjv@2:18| which see), in N.T. only here and strkjv@Acts:27:17|. \Eukairos\ is an old word also (\eu\, well, \kairos\, opportunity), only here in N.T. "For well-timed help," "for help in the nick of time," before too late.

rwp@Hebrews:5:3 @{For himself} (\peri heautou\). Note \peri\ three times here (\peri tou laou, peri heautou, peri hamarti“n\), but in verse 1| \huper anthr“p“n, huper hamarti“n\. In the _Koin‚_ this interchange of \peri\ (around) and \huper\ (over) is common (Matthew:26:28|).

rwp@Hebrews:5:4 @{Taketh the honour unto himself} (\heaut“i lambanei tˆn timˆn\). Dative case of personal interest (\heaut“i\). The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office.

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

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

rwp@Hebrews:5:9 @{Having been made perfect} (\telei“theis\). First aorist passive participle of \teleio“\, the completion of the process of training mentioned by this same verb in strkjv@2:10| "by means of sufferings" (\dia pathˆmat“n\) as stated again here in verse 8|. {The author of eternal salvation} (\aitios s“tˆrias ai“niou\). Common adjective from \aitia\ (cause), causing, often in Greek with \s“tˆrias\ (Aeschines, Philo), in N.T. only here, strkjv@Luke:23:4,14,22; strkjv@Acts:19:40|. See same idea in strkjv@Hebrews:2:10| (\archˆgon\). See strkjv@Isaiah:45:17|.

rwp@Hebrews:5:14 @{For full-grown men} (\telei“n\). Predicate genitive. The word is for adults, relative perfection (\teleioi\) in contrast with babes as in strkjv@1Corinthians:2:6; strkjv@3:1; strkjv@13:11; strkjv@Phillipians:3:15; strkjv@Ephesians:4:4|, not absolute perfection (Matthew:5:48|). {Their senses} (\ta aisthˆtˆria\). The organs of perception (Stoic term for sense organs) from \aisthanomai\ (Luke:9:45|), in Plato, Galen, Hippocrates, here only in N.T. {Exercised} (\gegumnasmena\). Perfect passive participle of \gumnaz“\, to exercise (naked, \gumnos\). Galen uses \aisthˆtˆria gegumnasmena\ together after \ech“\ as we have here. For this predicate use of the participle with \ech“\ see strkjv@Luke:13:6; strkjv@14:19f|. "By reason of use" one gains such skill. {To discern} (\pros diakrisin\). "For deciding between" (from \diakrin“\), old word with ablative \kalou te kai kakou\ (between good and evil). See strkjv@1Corinthians:12:1; Rom strkjv@14:1|.

rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphiˆmi\, to leave off or behind. {Of the first principles of Christ} (\tˆs archˆs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia tˆs archˆs t“n logi“n tou theou\ of strkjv@5:12|. {And press on} (\kai pher“metha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \pher“metha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes pher“metha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tˆn teleiotˆta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\mˆ palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachˆn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \piste“s\). What is meant by "dead works" (\apo nekr“n erg“n\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).

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:6:6 @{It is impossible to renew them again} (\adunaton palin anakainizein\). The \adunaton\ (impossible) comes first in verse 4| without \estin\ (is) and there is no "them" in the Greek. There are three other instances of \adunaton\ in Hebrews (6:18; strkjv@10:4; strkjv@11:6|). The present active infinitive of \anakainiz“\ (late verb, \ana, kainos\, here only in the N.T., but \anakaino“\, strkjv@2Corinthians:4:16; strkjv@Colossians:3:10|) with \adunaton\ bluntly denies the possibility of renewal for apostates from Christ (cf. strkjv@3:12-4:2|). It is a terrible picture and cannot be toned down. The one ray of light comes in verses 8-12|, not here. {Seeing they crucify to themselves afresh} (\anastraurountas heautois\). Present active participle (accusative plural agreeing with \tous... parapesontas\) of \anastauro“\, the usual verb for crucify in the old Greek so that \ana-\ here does not mean "again" or "afresh," but "up," _sursum_, not _rursum_ (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. {And put him to an open shame} (\kai paradeigmatizontas\). Present active participle of \paradeigmatiz“\, late verb from \paradeigma\ (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb \deigmatisai\ in this sense in strkjv@Matthew:1:19|.

rwp@Hebrews:6:8 @{If it beareth} (\ekpherousa\). Present active participle of \ekpher“\, conditional participle. For "thorns and thistles" see strkjv@Matthew:7:16| for both words (\akanthas kai tribolous\). Roman soldiers scattered balls with sharp iron spikes, one of which was called _tribulus_, to hinder the enemy's cavalry. {Rejected} (\adokimos\). See strkjv@1Corinthians:9:27; strkjv@Romans:1:28|. For \kataras eggus\ (nigh unto a curse) see Gal strkjv@3:10|. {To be burned} (\eis kausin\). "For burning." Common sight in clearing up ground.

rwp@Hebrews:6:12 @{That ye be not sluggish} (\hina mˆ n“throi genˆsthe\). Negative final clause with second aorist middle subjunctive of \ginomai\, "that ye become not sluggish (or dull of hearing)" as some already were (5:11|). {Imitators} (\mimˆtai\). See strkjv@1Thessalonians:1:6; strkjv@2:14| for this word (our "mimic" in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see strkjv@10:19-12:3|), one of his great appeals later in ch. strkjv@Hebrews:11| full of examples of "faith and long-suffering."

rwp@Hebrews:6:18 @{By two immutable things} (\dia duo pragmat“n ametathet“n\). See verse 17|. God's promise and God's oath, both unchangeable. {In which it is impossible for God to lie} (\en hois adunaton pseusasthai theon\). Put this "impossibility" by that in verses 4-6|. {Theon} is accusative of general reference with \pseusasthai\, first aorist middle infinitive of \pseudomai\. {That we may have} (\hina ech“men\). Purpose clause with \hina\ and the present active subjunctive of \ech“\, "that we may keep on having." {Strong consolation} (\ischuran paraklˆsin\). "Strong encouragement" by those two immutable things. {Who have fled for refuge} (\hoi kataphugontes\). Articular effective second aorist active participle of \katapheug“\, old verb, in N.T. only here and strkjv@Acts:14:6|. The word occurs for fleeing to the cities of refuge (Deuteronomy:4:42; strkjv@19:5; strkjv@Joshua:20:9|). {To lay hold of} (\kratˆsai\). First aorist active (single act) infinitive of \krate“\ in contrast with present tense in strkjv@4:14| (hold fast). {Set before us} (\prokeimenˆs\). Placed before us as the goal. See this same participle used with the "joy" (\charas\) set before Jesus (12:2|).

rwp@Hebrews:6:19 @{Which} (\hˆn\). Which hope. What would life be without this blessed hope based on Christ as our Redeemer? {As an anchor of the soul} (\h“s agkuran tˆs psuchˆs\). Old word, literally in strkjv@Acts:27:29|, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1Timothy:1:19|). {Both sure and steadfast} (\asphalˆ te kai bebaian\). This anchor of hope will not slip (alpha privative and \sphall“\, to totter) or lose its grip (\bebaia\, from \bain“\, to go, firm, trusty). {That which is within the veil} (\to es“teron tou katapetasmatos\). The Holy of Holies, "the inner part of the veil" (the space behind the veil), in N.T. only here and strkjv@Acts:16:24| (of the inner prison). The anchor is out of sight, but it holds. That is what matters.

rwp@Hebrews:7:1 @{This Melchizedek} (\houtos ho Melchisedek\). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See strkjv@Genesis:14:18-20; strkjv@Psalms:110| for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses 1-3| "a little sermon" on strkjv@6:20|. It is "for ever" (\eis ton ai“na\) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" (\ho sunantˆsas\) is here applied to Melchizedek from strkjv@Genesis:14:17| instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of \sunanta“\) see strkjv@Luke:9:37|. {Slaughter} (\kopˆs\). Old word for cutting (\kopt“\, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi. {Priest of God Most High} (\hiereus tou theou tou hupsistou\). He is called "priest" and note \tou hupsistou\ applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark:5:7; strkjv@Luke:8:28|).

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

rwp@Hebrews:7:3 @{Without father, without mother, without genealogy} (\apat“r, amˆt“r, agenealogˆtos\). Alliteration like strkjv@Romans:1:30|, the first two old words, the third coined by the author (found nowhere else) and meaning simply "devoid of any genealogy." The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. {Made like} (\aph“moi“menos\). Perfect passive participle of \aphomoio“\, old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. {Unto the Son of God} (\t“i hui“i tou theou\). Associative instrumental case of \huios\. {Abideth a priest} (\menei hiereus\). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. {Continually} (\eis to diˆnekes\). Old phrase (for the continuity) like \eis ton ai“na\, in N.T. only in Hebrews (7:3; strkjv@10:1,14,21|).

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

rwp@Hebrews:7:9 @{Songs:to say} (\h“s epos eipein\). An old idiom, here only in the N.T., common in Philo, used to limit a startling statement, an infinitive for conceived result with \h“s\. {Hath paid tithes} (\dedekat“tai\). Perfect passive indicative of \dekato“\, "has been tithed." This could only be true of Levi "so to speak."

rwp@Hebrews:7:10 @{In the loins of his father} (\en tˆi osphui tou patros\). Levi was not yet born. The reference is to Abraham, the forefather (\patros\) of Levi. This is a rabbinical imaginative refinement appealing to Jews.

rwp@Hebrews:7:19 @{Made nothing perfect} (\ouden etelei“sen\). Another parenthesis. First aorist active indicative of \teleio“\. See verse 11|. And yet law is necessary. {A bringing in thereupon} (\epeisag“gˆ\). An old double compound (\epi\, additional, \eisag“gˆ\, bringing in from \eisag“\). Here only in N.T. Used by Josephus (_Ant_. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. {Of a better hope} (\kreittonos elpidos\). This better hope (6:18-20|) does bring us near to God (\eggizomen t“i the“i\) as we come close to God's throne through Christ (4:16|).

rwp@Hebrews:7:24 @{Because he abideth} (\dia to menein auton\). Same idiom as in verse 23|, "because of the abiding as to him" (accusative of general reference, \auton\). {Unchangeable} (\aparabaton\). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and \parabain“\, valid or inviolate. The same idea in verse 3|. God placed Christ in this priesthood and no one else can step into it. See verse 11| for \hier“sunˆ\.

rwp@Hebrews:7:25 @{Wherefore} (\hothen\). Since he alone holds this priesthood. {To the uttermost} (\eis to panteles\). Old idiom, in N.T. only here and strkjv@Luke:13:10|. Vulgate renders it _in perpetuum_ (temporal idea) or like \pantote\. This is possible, but the common meaning is completely, utterly. {Draw near} (\proserchomenous\). Present middle participle of \proserchomai\, the verb used in strkjv@4:16| which see. {To make intercession} (\eis to entugchanein\). Purpose clause with \eis\ and the articular present active infinitive of \entugchan“\ for which verb see strkjv@Romans:8:34|. "His intercession has red blood in it, unlike Philo's conception" (Moffatt).

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

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

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

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

rwp@Hebrews:8:10 @{This} (\hautˆ\). The "new" one of verse 8|. {That I will make} (\hˆn diathˆsomai\). Future middle of \diatithˆmi\, "that I will covenant," cognate accusative (\hˆn\), using the same root in the verb as in \diathˆkˆ\. {I will put} (\didous\). "Giving," present active participle of \did“mi\, to give. {Into their mind} (\eis tˆn dianoian aut“n\). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians:1:21; strkjv@Ephesians:4:18|). {On their heart} (\epi kardias aut“n\). Either genitive singular or accusative plural. \Kardia\ is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature. {A god} (\eis theon\). Note the Hebraistic use of \eis\ in the predicate instead of the usual nominative \theos\ as in "a people" (\eis laon\). This was the ideal of the old covenant (Exodus:6:7|), now at last to be a fact.

rwp@Hebrews:9:1 @{Even the first covenant} (\kai hˆ pr“tˆ\). \Kai\ (even) is doubtful. No word for covenant with \pr“te\ (cf. strkjv@8:7|). {Had} (\eiche\). Imperfect active, used to have. {Ordinances} (\dikai“mata\). Regulations (from \dikaio“\) as in strkjv@Luke:1:6; strkjv@Romans:5:16|. {Of divine service} (\latreias\). No word for "divine," though worship is meant as in strkjv@Romans:9:4; strkjv@Phillipians:3:3|. Genitive case. {And its sanctuary, a sanctuary of this world} (\to te hagion kosmikon\). By \to hagion\ the author describes the whole sanctuary (Exodus:36:3; strkjv@Numbers:3:38|) like \t“n hagi“n\ in strkjv@8:2|. \Kosmikon\ is a late adjective (Aristotle, Plutarch) from \kosmos\, relating to this world, like \epi gˆs\ (upon earth) of strkjv@8:4|. It is in the predicate position, not attributive.

rwp@Hebrews:9:8 @{The Holy Ghost this signifying} (\touto dˆlountos tou pneumatos tou hagiou\). Genitive absolute with present active participle of \dˆlo“\, to make plain. Used as in strkjv@12:27|. {The way into the Holy place} (\tˆn t“n hagi“n hodon\). Here as in verses 12,25| \t“n hagi“n\ is used for the very Presence of God as in strkjv@8:2| and is in the objective genitive. \Hodon\ is the accusative of general reference with the infinitive. {Hath not yet been made manifest} (\mˆp“ pephaner“sthai\). Perfect passive infinitive of \phanero“\, to make plain (\phaneros\) in indirect discourse after \dˆlountos\ with negative \mˆp“\. {While as the first tabernacle is yet standing} (\eti tˆs pr“tˆs skˆnˆs echousˆs stasin\). Another genitive absolute with present active participle of \ech“\ (having standing \stasin\), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse 3|) kept the priests out of the Holy of Holies (the very Presence of God).

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

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

rwp@Hebrews:9:12 @{Through his own blood} (\dia tou idiou haimatos\). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7|), but he offered his own blood. He is both victim and High Priest. See the same phrase in strkjv@13:12; strkjv@Acts:20:28|. {Once for all} (\ephapax\). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7|). {Into the holy place} (\eis ta hagia\). Here, as in verses 8,24| heaven itself. {Having obtained} (\heuramenos\). First aorist middle (indirect) participle of \heurisk“\, simultaneous action with \eisˆlthen\, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John:10:17|). \Lutr“sis\ (from \lutro“\) is a late word for the act of ransoming (cf. \lutron\, ransom), in O.T. only here and strkjv@Luke:1:68; strkjv@2:38|. But \apolutr“sis\ elsewhere (as in strkjv@Luke:21:28; strkjv@Romans:3:24; strkjv@Hebrews:9:15; strkjv@11:35|). For "eternal" (\ai“nian\, here feminine form) see strkjv@6:2|. The author now turns to discuss the better sacrifice (9:13-10:18|) already introduced.

rwp@Hebrews:9:13 @{Ashes} (\spodos\). Old word, in N. T. only here, strkjv@Matthew:11:21; strkjv@Luke:10:13|. Common in LXX. {Of a heifer} (\damale“s\). Old word (\damalis\), a red heifer whose ashes mingled with water (\meta hudatos\, verse 19|) were sprinkled (\rantizousa\, present active participle of \rantiz“\, in LXX, though \rain“\ more common) on the contaminated or defiled ones (Numbers:19|) as the blood of bulls and goats was offered for sins (Leviticus:16|). {Sanctify} (\hagiazei\). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (\katharotˆta\, old word here only in N.T.) of the flesh," but not for the conscience (verse 9|). The cow was \am“mon\, the individual \katharos\.

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

rwp@Hebrews:9:16 @{A testament} (\diathˆkˆ\). The same word occurs for covenant (verse 15|) and will (verse 16|). This double sense of the word is played upon also by Paul in strkjv@Galatians:3:15f|. We say today "The New Testament" (_Novum Testamentum_) rather than " The New Covenant." Both terms are pertinent. {That made it} (\tou diathemenou\). Genitive of the articular second aorist middle participle of \diatithˆmi\ from which \diathˆkˆ\ comes. The notion of will here falls in with \klˆronomia\ (inheritance, strkjv@1Peter:1:4|) as well as with \thanatos\ (death). {Of force} (\bebaia\). Stable, firm as in strkjv@3:6,14|. {Where there hath been death} (\epi nekrois\). "In the case of dead people." A will is only operative then. {For doth it ever avail while he that made it liveth?} (\epei mˆ pote ischuei hote zˆi ho diathemenos;\). This is a possible punctuation with \mˆ pote\ in a question (John:7:26|). Without the question mark, it is a positive statement of fact. Aleph and D read \tote\ (then) instead of \pote\. The use of \mˆ\ in a causal sentence is allowable (John:3:18|, \hoti mˆ\).

rwp@Hebrews:9:19 @{When every commandment had been spoken} (\lalˆtheisˆs\). Genitive absolute with first aorist passive participle feminine singular of \lale“\. The author uses the account in strkjv@Exodus:24:3f.| "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool (\erion\, diminutive of \eros, eiros\, old word, here and in strkjv@Revelation:1:14|; for \kokkinos\ see on ¯Matthew:27:6,28|), and hyssop (\huss“pou\, a plant mentioned in strkjv@John:19:29|). It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Numbers:10:2-10|). {Both the book itself} (\auto te to biblion\). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in strkjv@Exodus:40:9f.; strkjv@Leviticus:8:10f.| and applies blood to all the details. {Sprinkled} (\erantisen\). First aorist active indicative from \rantiz“\ (from \rantos\ and this from \rain“\), like \baptiz“\ from \bapt“\. Cf. strkjv@Mark:7:4; strkjv@Hebrews:10:22; strkjv@Revelation:19:13|.

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

rwp@Hebrews:9:26 @{Else must he often have suffered} (\epei edei auton pollakis pathein\). A common elliptical use of \epei\ after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with \edei\ is without \an\ (verbs of necessity, obligation, etc.). See Robertson, _Grammar_, p. 963. The conclusion with \an\ occurs in strkjv@10:2|. See also strkjv@1Corinthians:5:10|. "Since, if that were true, it would be necessary for him to suffer often." {Since the foundation of the world} (\apo katabolˆs kosmou\). See strkjv@4:3| for this phrase. The one sacrifice of Christ is of absolute and final value (1Peter:1:19f.; strkjv@Revelation:13:8|). {At the end} (\epi sunteleiƒi\). Consummation or completion as in strkjv@Matthew:13:39f.| which see. {Hath he been manifested} (\pephaner“tai\). Perfect passive indicative of \phanero“\, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in strkjv@1Timothy:3:16| and also strkjv@1Peter:1:20|. Jesus came once for all (Hebrews:1:2|). {To put away sin} (\eis athetˆsin tˆs hamartias\). See strkjv@7:18| for the word \athetˆsis\. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

rwp@Hebrews:10:9 @{The which} (\haitines\). "Which very things" (\thusiai\). {Then hath he said} (\tote eirˆken\). That is Christ. Perfect active indicative with which compare \tote eipon\ (second aorist active) in verse 7| which is quoted again. {He taketh away the first} (\anairei to pr“ton\). Present active indicative of \anaire“\, to take up, to abolish, of a man to kill (Matthew:2:16|). By "the first" (\to pr“ton\) he means the system of animal sacrifices in verse 8|. {That he may establish the second} (\hina to deuteron stˆsˆi\). Purpose clause with \hina\ and the first aorist active (transitive) subjunctive of \histˆmi\, to place. By "the second" (\to deuteron\) he means doing God's will as shown in verse 9| (following verse 8|). This is the author's exegesis of the Psalm.

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

rwp@Hebrews:10:18 @{There is no more offering for sin} (\ouketi prosphora peri hamartias\). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18|). As Jeremiah had prophesied, there is actually remission (\aphesis\, removal) of sins. Repetition of the sacrifice is needless.

rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum‚ of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrˆsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\t“n hagi“n\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en t“i haimati Iˆsou\). This is the better sacrifice just discussed (9:13-10:18|).

rwp@Hebrews:10:20 @{By the way which he dedicated for us} (\hˆn enekainisen hˆmin hodon\). This "new" (\prosphaton\, freshly killed, newly made, from \pros\ and the root of \phatos\, in the papyri, only here in N.T.) and "living" (\z“san\) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (8:7-13|) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20|). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John:1:18; strkjv@14:9|). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews:2:17f.; strkjv@4:16|).

rwp@Hebrews:10:22 @{Let us draw near} (\proserch“metha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserch“metha\, let us hold fast, \katech“men\, let us consider one another, \katano“men allˆlous\). Four items are added to this first exhortation. {With a true heart} (\meta alˆthinˆs kardias\). With loyalty and fealty. {In fulness of faith} (\en plˆrophoriƒi piste“s\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidˆse“s ponˆras\). Perfect passive participle of \rantiz“\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to s“ma hudati kathar“i\). Perfect passive (or middle) of \lou“\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

rwp@Hebrews:10:23 @{Let us hold fast} (\katech“men\). Present (keep on holding fast) active volitive subjunctive of \katech“\ as in strkjv@3:6,14|. {That it waver not} (\aklinˆ\). Common compound adjective (alpha privative and \klin“\, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. {That promised} (\ho epaggeilamenos\). First aorist middle articular participle of \epaggell“\. This is the argument remaining to be discussed (10:26-12:3|) and already alluded to (6:13f.; strkjv@8:6|). The ministry of Jesus rests upon "better promises." How better? God is "faithful," but he made the other promises also. We shall see.

rwp@Hebrews:10:27 @{Expectation} (\ekdochˆ\). Usually reception or interpretation from \ekdechomai\ (Hebrews:11:10|), only here in N.T. and in unusual sense like \prosdokia\, like \apekdechomai\ (Romans:8:19,23,25|), this sense apparently "coined by the writer" (Moffatt) from his use of \ekdechomai\ in strkjv@10:13|. The papyri have it in the sense of interpretation. {A fierceness of fire} (\puros zˆlos\). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in strkjv@Isaiah:26:11; strkjv@Zephaniah:1:19; strkjv@Psalms:79:5|. See also strkjv@2Thessalonians:1:8-10| for a like picture of destined doom. {Devour} (\esthiein\). "To eat" (figuratively), present active infinitive. {The adversaries} (\tous hupenantious\). Old double compound adjective (\hupo, en, antios\), in N.T. only here and strkjv@Colossians:2:14|. Those directly opposite.

rwp@Hebrews:10:28 @{Hath set at naught} (\athetˆsas\). First aorist active participle of \athete“\, late compound, very common in LXX, from alpha privative and \tithˆmi\, to render null and void, to set aside, only here in Hebrews (see strkjv@Mark:7:9|), but note \athetˆsis\ (Hebrews:7:18; strkjv@9:26|). {Without mercy} (\ch“ris oiktirm“n\). See strkjv@2Corinthians:1:3|. This was the law (Deuteronomy:17:6|) for apostates. {On the word of two or three} (\epi dusin ˆ trisin\). "On the basis of two or three." For this use of \epi\ with the locative see strkjv@9:17|.

rwp@Hebrews:10:32 @{Call to remembrance} (\anamimnˆskesthe\). Present middle imperative of \anamimnˆsk“\, as in strkjv@2Corinthians:7:15| "remind yourselves." The former days were some distance in the past (5:12|), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. {After ye were enlightened} (\ph“tisthentes\). First aorist passive participle of \ph“tiz“\ in the same sense as in strkjv@6:4| (regeneration) and like "the full knowledge of the truth" in strkjv@10:26|. {Conflict} (\athlˆsin\). Late word from \athle“\, to engage in a public contest in the games (2Timothy:2:5|), only here in the N.T. It occurs in the inscriptions. Cf. strkjv@2:10| for the benefit of "sufferings" in training.

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

rwp@Hebrews:10:36 @{Which} (\hˆtis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodotˆs\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodid“mi\, to give back, to pay (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomonˆs\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelˆma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komisˆsthe tˆn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz“\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.

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

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

rwp@Hebrews:11:5 @{Was translated} (\metetethˆ\). First aorist passive indicative of \metatithˆmi\, old verb to transpose, to change as in strkjv@7:12; strkjv@Acts:7:16|. {That he should not see death} (\tou mˆ idein thanaton\). Here again \tou\ with the infinitive usually expresses purpose, but in this case result is the idea as in strkjv@Matthew:21:23; strkjv@Romans:1:24; strkjv@7:3|, etc. (Robertson, _Grammar_, p. 1002). {He was not found} (\ouch hˆurisketo\). Imperfect passive of \heurisk“\ from strkjv@Genesis:5:24|. Was still not found. {Translated} (\metethˆken\). First aorist active of same verb as \metetethˆ\ just before. {Translation} (\metathese“s\). Substantive from the same verb \metatithˆmi\, used already in strkjv@7:12| for change. See also strkjv@12:27|. Our very word "metathesis." {He hath had witness borne him} (\memarturˆtai\). Perfect passive indicative of \marture“\, stands on record still, "he has been testified to." {That he had been well-pleasing unto God} (\euarestˆkenai t“i the“i\). Perfect active infinitive of \euareste“\, late compound from \euarestos\ (well-pleasing), in N.T. only in strkjv@Hebrews:11:5f.; strkjv@13:16|. With dative case \the“i\. Quoted here from strkjv@Genesis:5:22,24|. The word is common of a servant pleasing his master.

rwp@Hebrews:11:6 @{Impossible} (\adunaton\). Strong word as in strkjv@6:4,18|. See strkjv@Romans:8:8| for same idea with \aresai\ (\aresk“\, strkjv@Galatians:1:10|). {Must believe} (\pisteusai dei\). Moral necessity to have faith (trust, \pisteu“\). This is true in business also (banks, for instance). {That he is} (\hoti estin\). The very existence of God is a matter of intelligent faith (Romans:1:19ff.|) Songs:that men are left without excuse. {He is a rewarder} (\misthapodotˆs ginetai\). Rather, "becomes a rewarder" (present middle indicative of \ginomai\, not of \eimi\). Only N.T. example of \misthapodotˆs\, late and rare double compound (one papyrus example, from \misthos\ (reward) and \apodid“mi\ (to pay back) like \misthapodosia\ (10:35; strkjv@11:26|). {Seek after} (\ekzˆtousin\). That seek out God.

rwp@Hebrews:11:12 @{And that as good as dead} (\kai tauta nenekr“menou\). Accusative of general reference (\tauta\), sometimes singular as in strkjv@1Corinthians:6:8|. The perfect passive participle from \nekro“\, late verb to make dead, to treat as dead (Romans:4:19|), here by hyperbole. {By the sea shore} (\para to cheilos tˆs thalassˆs\). "Along the lip of the sea" (from strkjv@Genesis:22:17|), \cheilos\ here alone in this sense in the N.T. {Innumerable} (\anarithmˆtos\). Old compound verbal adjective (alpha privative and \arithme“\, to number), here alone in N.T.

rwp@Hebrews:11:13 @{In faith} (\kata pistin\). Here a break in the routine \pistei\ (by faith), "according to faith," either for literary variety "or to suggest \pistis\ as the sphere and standard of their characters" (Moffatt). {These all} (\houtoi pantes\). Those in verses 9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the promises} (\mˆ komisamenoi tas epaggelias\). First aorist middle participle of \komiz“\, to obtain, as in strkjv@10:36; strkjv@11:39|. And yet the author mentions Abraham (6:15|) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." {Greeted them} (\aspasamenoi\). First aorist middle participle of \aspazomai\, to salute (Matthew:5:47|). Abraham rejoiced to see Christ's day in the dim distance (John:8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis:23:4; strkjv@47:9|). {Pilgrims} (\parepidˆmoi\). Late double compound (\para, epi, dˆmos\), a sojourner from another land, in N.T. only here and strkjv@1Peter:1:1; strkjv@2:11|.

rwp@Hebrews:11:17 @{Being tried} (\peirazomenos\). Present passive participle of \peiraz“\. The test was still going on. {Offered up} (\prosenˆnochen\). Perfect active indicative of \prospher“\, the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See strkjv@Genesis:22:1-18|. {He that had gladly received the promises} (\ho tas epaggelias anadexamenos\). \Anadechomai\ is old verb to welcome, to entertain, in N.T. only here and strkjv@Acts:28:7|. It seemed the death of his hopes. {Was offering up} (\prosepheren\). It is the imperfect of an interrupted action like \ekaloun\ in strkjv@Luke:1:59|.

rwp@Hebrews:11:19 @{Accounting} (\logisamenos\). First aorist middle participle of \logizomai\. Abraham had God's clear command that contravened God's previous promise. This was his solution of his difficult situation. {God is able} (\dunatai ho theos\). God had given him Isaac in his old age. God can raise him from the dead. It was Abraham's duty to obey God. {In a parable} (\en parabolˆi\). See already strkjv@9:9| for \parabolˆ\. Because of (\hothen\, whence) Abraham's superb faith Isaac was spared and so he received him back (\ekomisato\) as almost from the dead. This is the test that Abraham stood of which James speaks (James:2:23|).

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@Hebrews:11:27 @{Not fearing} (\mˆ phobˆtheis\). Negative \mˆ\ with first aorist passive participle of \phobe“\ here used transitively with the accusative as in strkjv@Matthew:10:26|. Moses did flee from Egypt after slaying the Egyptian (Exodus:2:15|), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. \Thumon\ (wrath) is common in the N.T. (Luke:4:28|), though here only in Hebrews. {He endured} (\ekarterˆsen\). First aorist (constative) active indicative of \kartere“\, old word from \karteros\, strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. {As seeing him who is invisible} (\ton aoraton h“s hor“n\). This is the secret of his choice and of his loyalty to God and to God's people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Corinthians:4:16-18|).

rwp@Hebrews:12:14 @{Follow after peace} (\eirˆnˆn di“kete\). Give peace a chase as if in a hunt. {With all men} (\meta pant“n\). Like Paul's use of \di“k“\ with \eirˆnˆn\ in strkjv@Romans:14:19| and his to \ex hum“n\ (so far as proceeds from you) in strkjv@12:18|. This lesson the whole world needs including Christians. {Sanctification} (\hagiasmon\). Consecration as in strkjv@1Thessalonians:4:7; strkjv@Romans:6:19|, etc. {Without which} (\hou ch“ris\). Ablative case of the relative with \ch“ris\ (post positive here). About seeing God compare strkjv@Matthew:5:8| where we have \katharoi\.

rwp@Hebrews:13:1 @{Brotherly love} (\philadelphia\). Late word from \philadelphos\ (1Peter:3:8|). See strkjv@1Thessalonians:4:9|. It is always in order in a church. {To show love unto strangers} (\tˆs philoxenias\). Old word for hospitality, from \philoxenos\ (1Timothy:3:2|), in N.T. only here and strkjv@Romans:12:3|. In genitive case with \epilanthanesthe\ (present middle imperative, cf. strkjv@Hebrews:6:10|). {Have entertained angels unawares} (\elathon xenisantes aggelous\). Second aorist active indicative of \lanthan“\, old verb to escape notice and first aorist active participle of \xeniz“\, old verb to entertain a guest (\xenos\, stranger), according to a classic idiom seen with \lanthan“, tugchan“, phthan“\, by which the chief idea is expressed by the participle (supplementary participle), here meaning, "some escaped notice when entertaining angels." The reference is to strkjv@Genesis:18; 19| (Abraham and Sarah did this very thing).

rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargur“s\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke“\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarkˆs\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirˆken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou mˆ\ with the second aorist active subjunctive \an“\ from \aniˆmi\, to relate, as in strkjv@Acts:16:26|; \oud' ou mˆ\ with second aorist active subjunctive \egkatalip“\ from \egkataleip“\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.

rwp@Hebrews:13:10 @{We have an altar} (\echomen thusiastˆrion\). We Christians have a spiritual altar (\thusiastˆrion\), not a literal one (7:13|). This metaphor is carried out. {Whereof} (\ex hou\). Our spiritual altar. {The tabernacle} (\tˆi skˆnˆi\). Dative case with \latreuontes\ (serve), \skˆnˆ\ being used for "the whole ceremonial economy" (Vincent) of Judaism.

rwp@Hebrews:13:11 @{Of those beasts whose blood} (\h“n z““n to haima tout“n\). The antecedent (\z““n\) of \h“n\ is here incorporated and attracted into the case of the relative, "the blood of which beasts" and then \tout“n\ (genitive demonstrative) is added, "of these." Cf. strkjv@Leviticus:4:12f.,21; strkjv@16:27| for the Old Testament ritual in such cases. This is the only example in the LXX or N.T. where \z““n\ (animal) is used of a sacrificial victim. See also strkjv@Exodus:29:14; strkjv@32:26f.| for burning without the camp.

rwp@Hebrews:13:13 @{Let us therefore go forth to him} (\toinun exerch“metha pros auton\). Inferential particle (\toi, nun\), usually post-positive (Luke:20:25; strkjv@1Corinthians:9:26|) only N.T. examples. Present middle volitive subjunctive of \exerchomai\. "Let us keep on going out there to him." If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp" and take our stand with him there on Golgotha, "bearing his reproach (\ton oneidismon autou pherontes\) as Jesus himself endured the Cross despising the shame (12:2|) and as Moses accepted "the reproach of the Messiah" (11:26|) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans:8:1f.|) in it. This is the great passionate plea of the whole Epistle.

rwp@Hebrews:13:15 @{Through him} (\di' autou\). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. {Let us offer up} (\anapher“men\). Present active volitive subjunctive of \anapher“\, "let us keep on offering up." Jesus is living and let us go to him. {A sacrifice of praise} (\thusian ainese“s\). This phrase occurs in strkjv@Leviticus:7:12; strkjv@Psalms:54:8|. The word \ainesis\ (from \aine“\, to praise), common in LXX, is only here in N.T. {The fruit of lips} (\karpon cheile“n\). In apposition (\tout 'estin\) and explanation of \thusian ainese“s\. Cf. strkjv@Hosea:14:3; strkjv@Isaiah:57:19|. {Which made confession to his name} (\homologount“n t“i onomati autou\). This use of \homologe“\ with the dative in the sense of praise like \exomologe“\ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, _Vocabulary_).

rwp@Hebrews:13:17 @{Obey} (\peithesthe\). Present middle imperative of \peith“\ with dative case. {Submit} (\hupeikete\). Present active imperative of \hupeik“\, old compound to yield under, to give up. Here only in N.T. {They watch} (\agrupnousin\). Present active indicative of \agrupne“\ old verb (from \agre“\, to search, \hupnos\, sleep), to seek after sleep, to be sleepless, be watchful (Mark:13:33|). {As they that shall give account} (\h“s logon apod“sontes\). Regular Greek idiom with \h“s\ and the future participle. For \logon apodid“mi\, to render account, see strkjv@Matthew:12:36|. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. {And not with grief} (\kai mˆ stenazontes\). "And not groaning" (cf. strkjv@Romans:8:23|). {Unprofitable} (\alusiteles\). Old double compound adjective (alpha privative and \lusitelˆs\ and this from \lu“\, to pay, and \telos\, tax, useful or profitable as strkjv@Luke:17:2|), not profitable, not advantageous, by _litotes_, hurtful, pernicious. Common rhetorical _litotes_, here only in N.T.

rwp@Hebrews:13:19 @{That I may be restored to you the sooner} (\hina tacheion apokatastath“ humin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \apokathistˆmi\, an old double compound as in strkjv@Matthew:12:13|. What is meant by \tacheion\ (John:13:27; strkjv@20:4|) we do not know, possibly sickness. See verse 23| also for \tacheion\.

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

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

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

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

rwp@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iak“bos\). Grecised form (nominative absolute) of the Hebrew \Iak“b\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Iˆsou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Iˆsous\ and strkjv@Phillipians:2:11| for \Kurios Iˆsous Christos\. {To the twelve tribes} (\tais d“deka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en tˆi diasporƒi\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir“\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin‚_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin‚_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair“\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.

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

rwp@James:1:3 @{Knowing} (\gin“skontes\). Present active participle of \gin“sk“\ (experimental knowledge, the only way of getting this view of "trials" as "all joy"). {The proof} (\to dokimion\). Now known (Deissmann, _Bible Studies_, pp. 259ff.) from the papyri examples of \dokimios\ as an adjective in the same sense (good gold, standard gold) as \dokimos\ proved or tested (James:1:12|). The use of \to dokimion\ (neuter article with neuter single adjective) here and in strkjv@1Peter:1:7|, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6; strkjv@2:1; strkjv@5:15|, regards faith (\pistis\) like Paul "as the very foundation of religion" (Mayor). {Worketh} (\katergazetai\). Present (durative) middle indicative of the compound verb with the perfective sense of \kata\ as in strkjv@Phillipians:2:12|, which see. {Patience} (\hupomonˆn\). Old and common word for remaining under (\hupomen“\), "staying power" (Ropes), as in strkjv@Colossians:1:11|.

rwp@James:1:4 @{Let have} (\echet“\). Present active imperative of \ech“\, let it keep on having. {Perfect} (\teleion\). See strkjv@Romans:5:3f.| for a like chain of blessings. Carry on the work to the end or completion (from \telos\, end) as in strkjv@John:17:4| (\to ergon telei“sas\, having finished the work). {That ye may be} (\hina ˆte\). Purpose clause with \hina\ and present active subjunctive of \eimi\. This is the goal of patience. {Perfect and entire} (\teleioi kai holoklˆroi\). Perfected at the end of the task (\telos\) and complete in all parts (\holoklˆroi\, \holos\ whole and \klˆros\ lot or part). "Perfected all over." These two adjectives often occur together in Philo, Plutarch, etc. See strkjv@Acts:3:16| for \holoklˆrian\ (perfect soundness). {Lacking in nothing} (\en mˆdeni leipomenoi\). Present passive participle of \leip“\ to leave. Negative statement of the preceding positive as often in James (cf. strkjv@1:6|). There is now a digression (verses 5-8|) from the discussion of \peirasmos\, which is taken up again in verse 9|. The word \leipomenoi\ (lacking) suggests the digression.

rwp@James:1:5 @{Lacketh wisdom} (\leipetai sophias\). Condition of first class, assumed as true, \ei\ and present passive indicative of \leip“\ to be destitute of, with ablative case \sophias\. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, \gn“se“s\, but wisdom \sophias\, the practical use of knowledge). {Let him ask} (\aiteit“\). Present active imperative of \aite“\, "let him keep on asking." {Of God} (\para tou theou\). "From (from beside) God," ablative case with \para\. Liberally (\hapl“s\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, strkjv@Matthew:6:22|, and \haplotˆs\, simplicity, generosity, is common-- strkjv@2Corinthians:8:2; strkjv@Romans:12:8|). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's _Vocabulary_). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in \haplotˆs\ in strkjv@2Corinthians:8:2; strkjv@Romans:12:8|, but no example of the adverb in this sense has been found unless this is one here. See strkjv@Isaiah:55:1| for the idea of God's gracious giving and the case of Solomon (1Kings:3:9-12; strkjv@Proverbs:2:3|). {Upbraideth not} (\mˆ oneidizontos\). Present active participle of \oneidiz“\ (old verb to reproach, to cast in one's teeth, strkjv@Matthew:5:11|) in the ablative case like \didontos\ agreeing with \theou\ and with the usual negative of the participle (\me\). This is the negative statement of \didontos hapl“s\ (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach strkjv@41:22 and Plutarch (_Deuteronomy:adulat._, p. 64A). ] Cf. strkjv@Hebrews:4:16|. {And it shall be given him} (\kai dothˆsetai aut“i\). First future passive of \did“mi\, a blessed promise in accord with the words of Jesus (Matthew:7:7,11; strkjv@Luke:11:13|), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

rwp@James:1:8 @{Man} (\anˆr\). Instead of \anthr“pos\ (general term) in verse 7|, perhaps for variety (Ropes), but often in James (1:12,23; strkjv@2:2; strkjv@3:2|), though in other Epistles usually in distinction from \gunˆ\ (woman). {Double-minded} (\dipsuchos\). First appearance of this compound known and in N.T. only here and strkjv@4:8|. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James' Epistle (Moulton and Milligan's _Vocabulary_). From \dis\ twice and \psuchˆ\ soul, double-souled, double-minded, Bunyan's "Mr. Facing-both-ways." Cf. the rebuke to Peter (\edistasas\) in strkjv@Matthew:14:31|. {Unstable} (\akatastatos\). Late double compound (alpha privative and \katastatos\ verbal from \kathistˆmi\), in LXX once (Is strkjv@54:11|) and in Polybius, in N.T. only here and strkjv@3:8|. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt" is no mark of intellectuality.

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

rwp@James:1:10 @{In that he is made low} (\en tˆi tapein“sei autou\). "In his low estate." Play on \tapein“sis\ (from \tapeino“\, strkjv@Phillipians:3:7|), like \tapeinos\ of verse 9|, old word in various senses, in N.T. only here, strkjv@Luke:1:48; strkjv@Acts:8:33; strkjv@Phillipians:3:21|. The Cross of Christ lifts up the poor and brings down the high. It is the great leveller of men. {As the flower of the grass} (\h“s anthos chortou\). From the LXX (Isaiah:40:6|). \Chortos\ means pasture, then grass (Mark:6:39|) or fodder. \Anthos\ is old word, in N.T. only here, verse 11; strkjv@1Peter:1:24| (same quotation). This warning is here applied to "the rich brother," but it is true of all. {He shall pass away} (\pareleusetai\). Future middle indicative (effective aoristic future, shall pass completely away from earth).

rwp@James:1:11 @{Ariseth} (\aneteilen\). Gnomic or timeless aorist active indicative of the old compound \anatell“\, used here of plants (cf. \anathall“\ in strkjv@Phillipians:4:10|), often of the sun (Matthew:13:6|). {With the scorching wind} (\sun t“i kaus“ni\). Associative instrumental case with \sun\. In the LXX this late word (from \kausos\) is usually the sirocco, the dry east wind from the desert (Job:1:19|). In strkjv@Matthew:20:12; strkjv@Luke:12:55| it is the burning heat of the sun. Either makes sense here. {Withereth} (\exˆranen\). Another gnomic aorist active indicative (Robertson, _Grammar_, p. 837) of \xˆrain“\, old verb (from \xˆros\, dry or withered, strkjv@Matthew:12:10|), to dry up. Grass and flowers are often used to picture the transitoriness of human life. {Falleth} (\exepesen\). Another gnomic aorist (second aorist active indicative) of \ekpipt“\ to fall out (off). {The grace} (\hˆ euprepeia\). Old word (from \euprepˆs\ well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. {Of the fashion of it} (\tou pros“pou autou\). "Of the face of it." The flower is pictured as having a "face," like a rose or lily. {Perisheth} (\ap“leto\). Another gnomic aorist (second aorist middle indicative of \apollumi\, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. {Shall fade away} (\maranthˆsetai\). Future passive indicative of \marain“\, old verb, to extinguish a flame, a light. Used of roses in Wisdom strkjv@2:8. {Goings} (\poreiais\). Old word from \poreu“\ to journey, in N.T. only here and strkjv@Luke:13:22| (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end."

rwp@James:1:12 @{Endureth} (\hupomenei\). Present active indicative of \hupomen“\. Cf. verse 3|. {Temptation} (\peirasmon\). Real temptation here. See verse 2| for "trials." {When he hath been approved} (\dokimos genomenos\). "Having become approved," with direct reference to \to dokimion\ in verse 3|. See also strkjv@Romans:5:4| for \dokimˆ\ (approval after test as of gold or silver). This beatitude (\makarios\) is for the one who has come out unscathed. See strkjv@1Timothy:6:9|. {The crown of life} (\ton stephanon tˆs z“ˆs\). The same phrase occurs in strkjv@Revelation:2:10|. It is the genitive of apposition, life itself being the crown as in strkjv@1Peter:5:4|. This crown is "an honourable ornament" (Ropes), with possibly no reference to the victor's crown (garland of leaves) as with Paul in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|, nor to the linen fillet (\diadˆma\) of royalty (Psalms:20:3|, where \stephanos\ is used like \diadˆma\, the kingly crown). \Stephanos\ has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew:27:29|). {The Lord}. Not in the oldest Greek MSS., but clearly implied as the subject of \epˆggeilato\ ({he promised}, first aorist middle indicative).

rwp@James:1:15 @{Then} (\eita\). The next step. {The lust} (\hˆ epithumia\). Note article, the lust (verse 14|) which one has. {When it hath conceived} (\sullabousa\). Second aorist active participle of \sullamban“\, old word to grasp together, in hostile sense (Acts:26:21|), in friendly sense of help (Phillipians:4:3|), in technical sense of a woman taking a man's seed in conception (Luke:1:24|), here also of lust (as a woman), "having conceived." The will yields to lust and conception takes place. {Beareth sin} (\tiktei hamartian\). Present active indicative of \tikt“\ to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See strkjv@Psalms:7:14| for this same metaphor. {The sin} (\hˆ hamartia\). The article refers to \hamartia\ just mentioned. {When it is full-grown} (\apotelestheisa\). First aorist passive participle of \apotele“\, old compound verb with perfective use of \apo\, in N.T. only here and strkjv@Luke:13:32|. It does not mean "full-grown" like \teleio“\, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans:6:6; strkjv@Colossians:3:5|). {Bringeth forth death} (\apokuei thanaton\). Late compound (\kue“\ to be pregnant, perfective use of \apo\) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like \tikt“\. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see strkjv@Romans:6:21-23; strkjv@8:6|. "The birth of death follows of necessity when one sin is fully formed" (Hort).

rwp@James:1:16 @{Be not deceived} (\mˆ planƒsthe\). Prohibition with \mˆ\ and the present passive imperative of \plana“\, common verb to lead astray. This is the way of sin to deceive and to kill (Romans:7:7-14|). The devil is a pastmaster at blinding men's eyes about sin (2Corinthians:4:4; strkjv@Romans:1:27; strkjv@Ephesians:4:14|; etc.).

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

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

rwp@James:1:20 @{The wrath of man} (\orgˆ andros\). Here \anˆr\ (as opposed to \gunˆ\ woman), not \anthr“pos\ of verse 19| (inclusive of both man and woman). If taken in this sense, it means that a man's anger (settled indignation in contrast with \thumos\, boiling rage or fury) does not necessarily work God's righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See strkjv@Acts:10:35| for "working righteousness," and strkjv@James:2:9| for "working sin" (\ergazomai\ both times).

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

rwp@James:1:26 @{Thinketh himself to be religious} (\dokei thrˆskos einai\). Condition of first class (\ei-dokei\). \Thrˆskos\ (of uncertain etymology, perhaps from \threomai\, to mutter forms of prayer) is predicate nominative after \einai\, agreeing with the subject of \dokei\ (either "he seems" or "he thinks"). This source of self-deception is in saying and doing. The word \thrˆskos\ is found nowhere else except in lexicons. Hatch (_Essays in Biblical Greek_, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Matthew:6:1-18|). It is the Pharisaic element in Christian worship. {While he bridleth not his tongue} (\mˆ chalinag“g“n gl“ssan heautou\). "Not bridling his own tongue." A reference to verse 19| and the metaphor is repeated in strkjv@3:12|. This is the earliest known example of the compound \chalinag“ge“\ (\chalinos\, bridle \ago\, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling (\phimo“\) one's mouth (Matthew:22:12| \ephim“thˆ\). {Deceiveth} (\apat“n\). Present active participle from \apatˆ\ (deceit). He plays a trick on himself. {Religion} (\thrˆskeia\). Later form of \thrˆskiˆ\ (Herodotus) from \thrˆskos\ above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in strkjv@Acts:26:5| of Judaism and in strkjv@Colossians:2:18| of worshipping angels. It is vain (\mataios\, feminine form same as masculine) or empty. Comes to nothing.

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

rwp@James:2:1 @{My brethren} (\adelphoi mou\). Transition to a new topic as in strkjv@1:19; strkjv@2:5,14; strkjv@3:1; strkjv@5:7|. {Hold not} (\mˆ echete\). Present active imperative of \ech“\ with negative \mˆ\, exhortation to stop holding or not to have the habit of holding in the fashion condemned. {The faith of our Lord Jesus Christ} (\tˆn pistin tou kuriou hˆm“n Iˆsou Christou\). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like \echete pistin theou\ (Mark:11:22|), "have faith in God." See the same objective genitive with \pistis\ in strkjv@Acts:3:6; strkjv@Galatians:2:16; strkjv@Romans:3:22; strkjv@Revelation:14:12|. Note also the same combination as in strkjv@1:1| "our Lord Jesus Christ" (there on a par with God). {The Lord of Glory} (\tˆs doxˆs\). Simply "the Glory." No word for "Lord" (\kuriou\) in the Greek text. \Tˆs doxˆs\ clearly in apposition with \tou kuriou Iˆsou Christou\. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See strkjv@Hebrews:9:5| for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are strkjv@Romans:9:4; strkjv@2Corinthians:4:6; strkjv@Ephesians:1:17; strkjv@Hebrews:1:3|. Cf. strkjv@2Corinthians:8:9; strkjv@Phillipians:2:5-11|. {With respect of persons} (\en pros“polˆmpsiais\). A Christian word, like \pros“polˆmptˆs\ (Acts:10:34|) and \pros“polˆmpteite\ (James:2:9|), not in LXX or any previous Greek, but made from \pros“pon lambanein\ (Luke:20:21; strkjv@Galatians:2:6|), which is \a\ Hebrew idiom for _panim nasa_, "to lift up the face on a person," to be favorable and so partial to him. See \pros“polˆmpsia\ in this sense of partiality (respect of persons) in strkjv@Romans:2:11; strkjv@Colossians:3:25; strkjv@Ephesians:6:9| (nowhere else in N.T.). Do not show partiality.

rwp@James:2:4 @{Are ye not divided in your own mind?} (\ou diekrithˆte en heautois;\). First aorist (gnomic) passive indicative of \diakrin“\, to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see strkjv@1Corinthians:7:28|. "Were ye not divided in (among) yourselves?" Cf. strkjv@1:6; strkjv@Matthew:21:21|. {Judges with evil thoughts} (\kritai dialogism“n ponˆr“n\). Descriptive genitive as in strkjv@1:25|. \Dialogismos\ is an old word for reasoning (Romans:1:21|). Reasoning is not necessarily evil, but see strkjv@Matthew:15:19| (\ponˆroi\) and strkjv@Mark:7:21| (\kakoi\) for evil reasonings, and strkjv@1Timothy:2:8| without an adjective. See strkjv@James:1:8; strkjv@4:8| for \dipsuchos\. They are guilty of partiality (a divided mind) as between the two strangers.

rwp@James:2:6 @{But ye have dishonoured the poor man} (\humeis de ˆtimasate ton pt“chon\). First aorist active indicative of \atimaz“\, old verb from \atimos\, dishonoured (Matthew:13:57|). In the act of partiality pictured in strkjv@2:3|. {Oppress you} (\katadunasteuousin hum“n\). Not very common compound (\katadunasteu“\, present active indicative, from \kata\ and \dunastˆs\, potentate, strkjv@Luke:1:52|), used of the devil in strkjv@Acts:10:38| (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords. {Drag you} (\helkousin humas\). Old and vigorous word for violent treatment, as of Paul in strkjv@Acts:16:19; strkjv@21:30|. Cf. such violence in strkjv@Luke:12:58; strkjv@Acts:8:3|. {Before the judgment-seats} (\eis kritˆria\). "To courts of justice" as in strkjv@1Corinthians:6:2,4| (only other N.T. examples). Common in the papyri in this sense. From \krin“\ to judge, \kritˆs\ (judge), place where judgment is given.

rwp@James:2:8 @{Howbeit} (\mentoi\). Probably not adversative here, but simply confirmatory, "if now," "if indeed," "if really." Common in Xenophon in this sense. See the contrast (\de\) in verse 9|. {If ye fulfil} (\ei teleite\). Condition of first class, assumed as true with \ei\ and present active indicative of \tele“\, old verb, to bring to completion, occurring in strkjv@Romans:2:27| also with \nomos\ (law). Jesus used \plˆro“\ in strkjv@Matthew:4:17|. James has \tˆre“\ in strkjv@2:10|. {The royal law} (\nomon basilikon\). Old adjective for royal, regal (from \basileus\ king), as of an officer (John:4:46|). But why applied to \nomos\? The Romans had a phrase, _lex regia_, which came from the king when they had kings. The absence of the article is common with \nomos\ (4:11|). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew:22:40|), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew:7:12|). This is probably the royal law which is violated by partiality (James:2:3|). It is in accord with the Scripture quoted here (Leviticus:19:18|) and ratified by Jesus (Luke:10:28|).

rwp@James:2:9 @{But if ye have respect of persons} (\ei de pros“polˆmpteite\). Condition of first class by contrast with that in verse 8|. For this verb (present active indicative), formed from \pros“pon lamban“\, here alone in the N.T., see in strkjv@2:1|. A direct reference to the partiality there pictured. {Ye commit sin} (\hamartian ergazesthe\). "Ye work a sin." A serious charge, apparently, for what was regarded as a trifling fault. See strkjv@Matthew:7:23|, \hoi ergazomenoi tˆn anomian\ (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from strkjv@Psalms:6:8|). {Being convicted} (\elegchomenoi\). Present passive participle of \elegch“\, to convict by proof of guilt (John:3:20; strkjv@8:9,46; strkjv@1Corinthians:14:24|). {As transgressors} (\h“s parabatai\). For this word from \parabain“\, to step across, to transgress, see strkjv@Galatians:2:18; strkjv@Romans:2:25,27|. See this very sin of partiality condemned in strkjv@Leviticus:19:15; strkjv@Deuteronomy:1:17; strkjv@16:19|. To the law and to the testimony.

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

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

rwp@James:2:13 @{Without mercy} (\aneleos\). Found here only save a doubtful papyrus example (\anele“s\) for the vernacular \anile“s\ and the Attic \anˆleˆs\. For this principle of requital see strkjv@Matthew:5:7; strkjv@6:14; strkjv@7:1f.; strkjv@18:33|. {Glorieth against} (\katakauchƒtai\). Present middle indicative of the old compound verb \katakauchaomai\, to exult over (down), in N.T. only here, strkjv@3:14; strkjv@Romans:11:18|. Only mercy can triumph over justice with God and men. "Mercy is clothed with the divine glory and stands by the throne of God" (Chrysostom). See strkjv@Romans:8:31-39; strkjv@Matthew:9:13; strkjv@12:7|.

rwp@James:2:15 @{If a brother or sister be naked} (\ean adelphos ˆ adelphˆ gumnoi huparch“sin\). Condition again of third class (supposable case) with \ean\ and present active subjunctive of \huparch“\, to exist, in the plural though \ˆ\ (or) is used and not \kai\ (and). Hence \gumnoi\ is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in strkjv@Matthew:25:36ff.; strkjv@John:21:7; strkjv@Acts:19:16|. {In lack of daily food} (\leipomenoi tˆs ephˆmerou trophˆs\). Present passive participle of \leip“\ and ablative case \trophˆs\ like \leipetai sophias\ (1:5|). The old adjective \ephˆmeros\ (\ho epi hˆmeran “n\, that which is for a day) occurs here only in the N.T., though \ephˆmeria\ (daily routine) is found in strkjv@Luke:1:5,8|. This phrase occurs in Diodorus, but not in LXX.

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

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

rwp@James:2:22 @{Thou seest} (\blepeis\). Obvious enough with any eyes to see. This may be a question, seest thou? {Wrought with} (\sunˆrgei\). Imperfect active of \sunerge“\, old verb for which see strkjv@Romans:8:28|. Followed by associative-instrumental case \ergois\. Faith cooperated with the deed of offering up Isaac. {Was made perfect} (\etelei“thˆ\). First aorist passive indicative of \teleio“\, to carry to the end, to complete like love in strkjv@1John:4:18|. See strkjv@James:1:4| for \teleion ergon\.

rwp@James:2:24 @{Ye see} (\horƒte\). Present indicative active of \hora“\. Now he uses the plural again as in strkjv@2:14|. {Is justified} (\dikaioutai\). Present passive indicative of \dikaio“\, here not "is made righteous," but "is shown to be righteous." James is discussing the proof of faith, not the initial act of being set right with God (Paul's idea in strkjv@Romans:4:1-10|). {And not only by faith} (\kai ouk ek piste“s monon\). This phrase clears up the meaning of James. Faith (live faith) is what we must all have (2:18|), only it must shew itself also in deeds as Abraham's did.

rwp@James:3:1 @{Be not many teachers} (\mˆ polloi didaskaloi ginesthe\). Prohibition with \mˆ\ and present middle imperative of \ginomai\. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses 13f.|), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1Corinthians:12:28f.; strkjv@14:26|). The teacher is here treated as the wise man (3:13-18|) as he ought to be. The rabbi was the teacher (Matthew:23:7f.; strkjv@John:1:38; strkjv@3:10; strkjv@20:16|). Teachers occupied an honourable position among the Christians (Ephesians:4:11; strkjv@Acts:13:1|). James counts himself a teacher (we shall receive, strkjv@3:1|) and this discussion is linked on with strkjv@1:19-27|. Teachers are necessary, but incompetent and unworthy ones do much harm. {Heavier judgment} (\meizon krima\). "Greater sentence." See strkjv@Mark:12:40; strkjv@Luke:20:47| for \perrisoteron krima\ (the sentence from the judge, strkjv@Romans:13:2|). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.

rwp@James:3:2 @{In many things} (\polla\). Accusative neuter plural either cognate with \ptaiomen\ or accusative of general reference. On \ptaiomen\ (stumble) see on ¯2:10|. James includes himself in this list of stumblers. {If not} (\ei-ou\). Condition of first class with \ou\ (not \mˆ\) negativing the verb \ptaiei\. {In word} (\en log“i\). In speech. The teacher uses his tongue constantly and so is in particular peril on this score. {The same} (\houtos\). "This one" (not \ho autos\ the same). {A perfect man} (\teleios anˆr\). "A perfect husband" also, for \anˆr\ is husband as well as man in distinction from woman (\gunˆ\). The wife is at liberty to test her husband by this rule of the tongue. {To bridle the whole body also} (\chalinag“gˆsai kai holon to s“ma\). See strkjv@1:26| for this rare verb applied to the tongue (\gl“ssan\). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (1:26|) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See strkjv@Titus:1:11| about stopping people's mouths (\epistomiz“\).

rwp@James:3:3 @{If we put} (\ei ballomen\). Condition of the first class assumed as true. {The horses' bridles} (\t“n hipp“n tous chalinous\). \Hipp“n\ (genitive plural of \hippos\, horse, old word, in N.T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue. This is the only N.T. example of \chalinos\, old word for bridle (from \chala“\ to slacken, let down), except strkjv@Revelation:14:20|. {That they may obey us} (\eis to peithesthai autous hˆmin\). Present middle infinitive of \peith“\ with \eis to\ as a purpose clause with the dative \hˆmin\ after \peithesthai\ and \autous\ the accusative of general reference. {We turn about} (\metagomen\). Present active indicative of \metag“\, late compound to change the direction (\meta\, \ag“\), to guide, in N.T. only here and verse 4|. The body of the horse follows his mouth, guided by the bridle.

rwp@James:3:6 @{The tongue is a fire} (\hˆ gl“ssa pur\). Songs:necessarily since there is no article with \pur\ (apparently same word as German _feuer_, Latin _purus_, English _pure, fire_). This metaphor of fire is applied to the tongue in strkjv@Proverbs:16:27; strkjv@26:18-22|; Sirach strkjv@28:22. {The world of iniquity} (\ho kosmos tˆs adikias\). A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after \pur\ instead of after \adikias\, then the phrase may be the predicate with \kathistatai\ (present passive indicative of \kathistˆmi\, "is constituted," or the present middle "presents itself"). Even so, \kosmos\ remains a difficulty, whether it means the "ornament" (1Peter:3:3|) or "evil world" (James:1:27|) or just "world" in the sense of widespread power for evil. The genitive \adikias\ is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body. {Which defileth the whole body} (\hˆ spilousa holon to s“ma\). Present active participle of \spilo“\ late _Koin‚_, verb, to stain from \spilos\ (spot, also late word, in N.T. only in strkjv@Ephesians:5:27; strkjv@2Peter:2:13|), in N.T. only here and strkjv@Judges:1:23|. Cf. strkjv@1:27| \aspilon\ (unspotted). {Setteth on fire} (\phlogizousa\). Present active participle of \phlogiz“\, old verb, to set on fire, to ignite, from \phlox\ (flame), in N.T. only in this verse. See \anaptei\ (verse 5|). {The wheel of nature} (\ton trochon genese“s\). Old word for wheel (from \trech“\, to run), only here in N.T. "One of the hardest passages in the Bible" (Hort). To what does \trochon\ refer? For \genese“s\ see strkjv@1:23| apparently in the same sense. Vincent suggests "the wheel of birth" (cf. strkjv@Matthew:1:1,18|). The ancient writers often use this same phrase (or \kuklos\, cycle, in place of \trochos\), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, "the unending round of death and rebirth" (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. {And is set on fire by hell} (\kai phlogizomenˆ hupo gehennˆs\). Present passive participle of \phlogiz“\, giving the continual source of the fire in the tongue. For the metaphor of fire with \gehenna\ see strkjv@Matthew:5:22|.

rwp@James:3:7 @{Kind} (\phusis\). Old word from \phu“\, order of nature (Romans:1:26|), here of all animals and man, in strkjv@2Peter:1:4| of God and redeemed men. {Of beasts} (\thˆri“n\). Old word diminutive from \thˆr\ and so "little beasts" originally, then wild animals in general (Mark:1:13|), or quadrupeds as here. These four classes of animals come from strkjv@Genesis:9:2f|. {Birds} (\petein“n\). Old word for flying animals (from \petomai\, to word from \herp“\, to crawl (Latin _serpo_), hence serpents. {Things in the sea} (\enali“n\). Old adjective (\en, hals\, sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of \te kai\ with the first two and the second two. See a different classification in strkjv@Acts:10:12; strkjv@11:6|. {Is tamed} (\damazetai\). Present passive indicative of \damaz“\, old verb kin to Latin _dominus_ and English tame, in N.T. only in this passage and strkjv@Mark:5:4|. The present tense gives the general picture of the continuous process through the ages of man's lordship over the animals as stated in strkjv@Genesis:1:28|. {Hath been tamed} (\dedamastai\). Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance). {By mankind} (\tˆi phusei tˆi anthr“pinˆi\). Instrumental case with repeated article and repetition also of \phusis\, "by the nature the human." For \anthr“pinos\ see strkjv@Acts:17:25|.

rwp@James:3:9 @{Therewith} (\en autˆi\). This instrumental use of \en\ is not merely Hebraistic, but appears in late _Koin‚_ writers (Moulton, _Prol._, pp. 11f., 61f.). See also strkjv@Romans:15:6|. {We bless} (\eulogoumen\). Present active indicative of \euloge“\, old verb from \eulogos\ (a good word, \eu, logos\), as in strkjv@Luke:1:64| of God. "This is the highest function of speech" (Hort). {The Lord and Father} (\ton kurion kai patera\). Both terms applied to God. {Curse we} (\katar“metha\). Present middle indicative of the old compound verb \kataraomai\, to curse (from \katara\ a curse), as in strkjv@Luke:6:28|. {Which are made after the likeness of God} (\tous kath' homoi“sin theou gegonotas\). Second perfect articular participle of \ginomai\ and \homoi“sis\, old word from \homoio“\ (to make like), making like, here only in N.T. (from strkjv@Genesis:1:26; strkjv@9:6|), the usual word being \homoi“ma\, resemblance (Phillipians:2:7|). It is this image of God which sets man above the beasts. Cf. strkjv@2Corinthians:3:18|.

rwp@James:3:10 @{Ought not} (\ou chrˆ\). The only use of this old impersonal verb (from \chra“\) in the N.T. It is more like \prepei\ (it is appropriate) than \dei\ (it is necessary). It is a moral incongruity for blessing and cursing to come out of the same mouth. {Songs:to be} (\hout“s ginesthai\). "Songs:to keep on happening," not just "to be," present middle infinitive of \ginomai\.

rwp@James:3:11 @{The fountain} (\hˆ pˆgˆ\). Old word for spring (John:4:14|). {Opening} (\opˆs\). Old word for fissure in the earth, in N.T. only here and strkjv@Hebrews:11:38| (caves). {Send forth} (\bruei\). Present active indicative of \bru“\, old verb, to bubble up, to gush forth, here only in N.T. The use of \mˆti\ shows that a negative answer is expected in this rhetorical question. {The sweet and the bitter} (\to gluku kai to pikron\). Cognate accusatives with \bruei\. Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. \Glukus\ is an old adjective (in N.T. only here and strkjv@Revelation:10:9f.|), the opposite of \pikron\ (from old root, to cut, to prick), in N.T. only here and verse 14| (sharp, harsh).

rwp@James:3:14 @{Bitter jealousy} (\zˆlon pikron\). \Zˆlos\ occurs in N.T. in good sense (John:2:17|) and bad sense (Acts:5:17|). Pride of knowledge is evil (1Corinthians:8:1|) and leaves a bitter taste. See "root of bitterness" in strkjv@Hebrews:12:14| (cf. strkjv@Ephesians:4:31|). This is a condition of the first class. {Faction} (\erithian\). Late word, from \erithos\ (hireling, from \eritheu“\ to spin wool), a pushing forward for personal ends, partisanship, as in strkjv@Phillipians:1:16|. {In your heart} (\en tˆi kardiƒi hum“n\). The real fountain (\pˆgˆ\, verse 11|). {Glory not} (\mˆ katakauchƒsthe\). Present middle imperative of \katakauchaomai\, for which see strkjv@2:13|. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom. {Lie not against the truth} (\pseudesthe kata tˆs alˆtheias\). Present middle imperative of \pseudomai\, old verb, to play false, with \mˆ\ carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. strkjv@Romans:1:18f., strkjv@2:18,20|.

rwp@James:3:15 @{This wisdom} (\hautˆ hˆ sophia\). All talk and disproved by the life, counterfeit wisdom, not real wisdom (1:5; strkjv@3:17|). {Coming down from above} (\katerchomenˆ an“then\). As in strkjv@1:5,17|. All true wisdom comes from God. {Earthly} (\epigeios\). Old adjective, on earth (\epi, gˆ\), as in strkjv@John:3:12|, then with earthly limitations (Phillipians:3:19|), as here. {Sensual} (\psuchikˆ\). Old adjective, belonging to the \psuchˆ\, the sensuous or animal life (1Corinthians:2:14| and here). {Devilish} (\daimoni“dˆs\). Late adjective from \daimonion\ (demon) and so demoniacal or demon-like, here only in N.T.

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

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

rwp@James:4:1 @{Whence} (\pothen\). This old interrogative adverb (here twice) asks for the origin of wars and fights. James is full of interrogatives, like all diatribes. {Wars} (\polemoi\) {--fightings} (\machai\). {War} (\polemos\, old word, strkjv@Matthew:24:6|) pictures the chronic state or campaign, while \machˆ\ (also old word, strkjv@2Corinthians:7:5|) presents the separate conflicts or battles in the war. Songs:James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here. {Of your pleasures} (\ek t“n hˆdon“n hum“n\). Old word from \hˆdomai\. Ablative case here after \ek\, "out of your sinful, sensual lusts," the desire to get what one does not have and greatly desires. {That war} (\t“n strateuomen“n\). Present middle articular participle (ablative case agreeing with \hˆdon“n\) of \strateu“\, to carry on a campaign, here as in strkjv@1Peter:2:11| of the passions in the human body. James seems to be addressing nominal Christians, "among you" (\en humin\). Modern church disturbances are old enough in practice.

rwp@James:4:2 @{Ye lust} (\epithumeite\). Present active indicative of \epithume“\, old word (from \epi, thumos\, yearning passion for), not necessarily evil as clearly not in strkjv@Luke:22:15| of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. {Ye kill and covet} (\phoneuete kai zˆloute\). Present active indicatives of \phoneu“\ (old verb from \phoneus\, murderer) and \zˆlo“\, to desire hotly to possess (1Corinthians:12:31|). It is possible (perhaps probable) that a full stop should come after \phoneuete\ (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (\epituchein\, second aorist active infinitive of \epitugchan“\), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse 1|. Thus also the anticlimax in \phoneuete\ and \zˆloute\ is avoided. Mayor makes the words a hendiadys, "ye murderously envy." {Ye have not, because ye ask not} (\ouk echete dia to mˆ aiteisthai humas\). James refers again to \ouk echete\ (ye do not have) in verse 2|. Such sinful lusting will not obtain. "Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. strkjv@Matthew:6:31-33|. The reason here is expressed by \dia\ and the accusative of the articular present middle infinitive of \aite“\, used here of prayer to God as in strkjv@Matthew:7:7f|. \Humƒs\ (you) is the accusative of general reference. Note the middle voice here as in \aiteisthe\ in 3|. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (_Prol_., p. 160) regards the distinction between \aite“\ and \aiteomai\ often "an extinct subtlety."

rwp@James:4:3 @{Because ye ask amiss} (\dioti kak“s aiteisthe\). Here the indirect middle does make sense, "ye ask for yourselves" and that is "evilly" or amiss (\kak“s\), as James explains. {That ye may spend it in your pleasures} (\hina en tais hˆdonais hum“n dapanˆsˆte\). Purpose clause with \hina\ and the first aorist subjunctive of \dapana“\, old verb from \dapanˆ\, cost (Luke:14:28| only in N.T.), to squander (Luke:15:14|). God does not hear prayers like this.

rwp@James:4:4 @{Ye adulteresses} (\moichalides\). \Moichoi kai\ (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine \moichoi\. It is not clear whether the word is to be taken literally here as in strkjv@Romans:7:3|, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in strkjv@2Corinthians:11:1f.; strkjv@Ephesians:5:24-28| (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of verses 2f|. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians:5:3-5|). {Enmity with God} (\echthra tou theou\). Objective genitive \theou\ with \echthra\ (predicate and so without article), old word from \echthros\, enemy (Romans:5:10|), with \eis theon\ (below and strkjv@Romans:8:7|). {Whosoever therefore would be} (\hos ean oun boulˆthˆi\). Indefinite relative clause with \hos\ and modal \ean\ and the first aorist passive (deponent) subjunctive of \boulomai\, to will (purpose). {A friend of the world} (\philos tou kosmou\). Predicate nominative with infinitive \einai\ agreeing with \hos\. See strkjv@2:23| for \philos theou\ (friend of God). {Maketh himself} (\kathistatai\). Present passive (not middle) indicative as in strkjv@3:6|, "is constituted," "is rendered." {An enemy of God} (\echthros tou theou\). Predicate nominative and anarthrous and objective genitive (\theou\).

rwp@James:4:5 @{The Scripture} (\hˆ graphˆ\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\ken“s\). Old adverb (Aristotle) from \ken“s\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\kat“ikisen\). First aorist active of \katoikiz“\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

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

rwp@James:4:7 @{Be subject therefore unto God} (\hupotagˆte oun t“i the“i\). Second aorist (ingressive) passive imperative of \hupotass“\, old verb, to range under (military term also). Same form in strkjv@1Peter:2:23; strkjv@5:5|. With the dative case \the“i\ (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in verses 7-10| (\hupotagˆte, antistˆte, eggisate, katharisate, hagnisate, talaip“rˆsate, penthˆsate, klausate, metatrapˆt“, tapein“thˆte\). {But resist the devil} (\antistˆte de t“i diabol“i\). Second aorist (ingressive) active (intransitive) imperative of \anthistˆmi\, "take a stand against." Dative case \diabol“i\. Result of such a stand is that the devil will flee (\pheuxetai\, future middle of \pheug“\). See strkjv@1Peter:5:8f.; strkjv@Ephesians:6:11f.; strkjv@Luke:10:17|.

rwp@James:4:10 @{Humble yourselves} (\tapein“thˆte\). First aorist passive imperative of \tapeino“\, old verb from \tapeinos\ (1:9|), as in strkjv@Matthew:18:4|. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See strkjv@1Peter:5:6| for this same form with the same promise of exaltation. {He shall exalt you} (\hups“sei humas\). Future active indicative of \hupso“\, common verb from \hupsos\ (height), used by Jesus in contrast with \tapeino“\ as here (Matthew:23:12; strkjv@Luke:14:11; strkjv@18:14|).

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

rwp@James:4:12 @{One only} (\heis\). No "only" in the Greek, but \heis\ here excludes all others but God. {The lawgiver} (\ho nomothetˆs\). Old compound (from \nomos, tithˆmi\), only here in N.T. In strkjv@Psalms:9:20|. Cf. \nomothete“\ in strkjv@Hebrews:7:11; strkjv@8:6|. {To save} (\s“sai\, first aorist active infinitive of \s“z“\) {and to destroy} (\kai apolesai\, first aorist active infinitive of \apollumi\ to destroy). Cf. the picture of God's power in strkjv@Matthew:10:28|, a common idea in the O.T. (Deuteronomy:32:39; strkjv@1Samuel:2:16; strkjv@2Kings:5:7|). {But who art thou?} (\su de tis ei;\). Proleptic and emphatic position of \su\ (thou) in this rhetorical question as in strkjv@Romans:9:20; strkjv@14:4|. {Thy neighbour} (\ton plˆsion\). "The neighbour" as in strkjv@James:2:8|.

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

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

rwp@James:4:15 @{For that ye ought to say} (\anti tou legein humƒs\). "Instead of the saying as to you" (genitive of the articular infinitive with the preposition \anti\ and the accusative of general reference with \legein\), "instead of your saying." {If the Lord will} (\ean ho kurios thelˆi\). Condition of the third class with \ean\ and the present active subjunctive (or first aorist active \thelesˆi\ in some MSS). The proper attitude of mind (Acts:18:21; strkjv@1Corinthians:4:19; strkjv@16:7; strkjv@Romans:1:19; strkjv@Phillipians:2:19,24; strkjv@Hebrews:6:3|), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin _deo volente_. {This or that} (\touto ˆ ekeino\). Applicable to every act.

rwp@James:5:2 @{Riches} (\ho ploutos\). Masculine singular, but occasionally neuter \to ploutos\ in nominative and accusative (2Corinthians:8:2|). Apparently \pleotos\ fulness (from \pleos\ full, \pimplˆmi\ to fill). "Wealth." {Are corrupted} (\sesˆpen\). Second perfect active indicative of \sˆp“\ (root \sap\ as in \sapros\, rotten), to corrupt, to destroy, here intransitive "has rotted." Only here in N.T. On the worthlessness of mere wealth see strkjv@Matthew:6:19,24|. {Were moth-eaten} (\sˆtobr“ta gegonen\). "Have become (second perfect indicative of \ginomai\, singular number, though \himatia\, neuter plural, treated collectively) moth-eaten" (\sˆtobr“ta\, late and rare compound from \sˆs\, moth, strkjv@Matthew:6:19f.| and \br“tos\, verbal adjective of \bibr“sk“\ to eat strkjv@John:6:13|. This compound found only here, strkjv@Job:13:28|, Sibyll. Orac. _Proem_. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 "lost millionaires" in the United States in 1931 as compared with 1929. Riches have wings.

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

rwp@James:5:4 @{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:5:5 @{Ye have lived delicately} (\etruphˆsate\). First aorist (constative, summary) active indicative of \trupha“\, old verb from \truphˆ\ (luxurious living as in strkjv@Luke:7:25|, from \thrupt“\, to break down, to enervate), to lead a soft life, only here in N.T. {Taken your pleasure} (\espatalˆsate\). First aorist (constative) active indicative of \spatala“\, late and rare verb to live voluptuously or wantonly (from \spatalˆ\, riotous living, wantonness, once as bracelet), in N.T. only here and strkjv@1Timothy:5:6|. {Ye have nourished} (\ethrepsate\). First aorist (constative) active indicative of \treph“\, old verb, to feed, to fatten (Matthew:6:26|). They are fattening themselves like sheep or oxen all unconscious of "the day of slaughter" (\en hˆmerƒi sphagˆs\, definite without the article) ahead of them. For this use of \sphagˆs\ see strkjv@Romans:8:36| (\probata sphagˆs\, sheep for the slaughter, \sphagˆ\ from \sphaz“\, to slay), consummate sarcasm on the folly of sinful rich people.

rwp@James:5:6 @{Ye have condemned} (\katedikasate\). First aorist active indicative of \katadikaz“\, old verb (from \katadikˆ\, condemnation, strkjv@Acts:25:15|). The rich controlled the courts of justice. {Ye have killed the righteous one} (\ephoneusate ton dikaion\). First aorist active indicative of \phoneu“\ (2:11; strkjv@4:2|). "The righteous one" (\t“n dikaion\) is the generic use of the singular with article for the class. There is probably no direct reference to one individual, though it does picture well the death of Christ and also the coming death of James himself, who was called the Just (Eus. _H.E_. ii. 23). Stephen (Acts:7:52|) directly accuses the Sanhedrin with being betrayers and murderers (\prodotai kai phoneis\) of the righteous one (\tou dikaiou\). {He doth not resist you} (\ouk antitassetai humin\). It is possible to treat this as a question. Present middle indicative of \antitass“\, for which see strkjv@James:4:6|. Without a question the unresisting end of the victim (\ton dikaion\) is pictured. With a question (\ouk\, expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely.

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@James:5:16 @{Confess therefore your sins one to another} (\exomologeisthe oun allˆlois tas hamartias\). Present middle (indirect) of \exomologe“\. Confession of sin to God is already assumed. But public confession of certain sins to one another in the meetings is greatly helpful in many ways. This is not confessing to one man like a priest in place of the public confession. One may confess to the pastor without confessing to God or to the church, with little benefit to anybody. {Pray for one another} (\proseuchesthe huper allˆl“n\). Present middle imperative. Keep this up. {That ye may be healed} (\hop“s iathˆte\). Purpose clause with \hop“s\ and the first aorist passive subjunctive of \iaomai\. Probably of bodily healing (verse 14|), though \iaomai\ is used also of healing of the soul (Matthew:13:15; strkjv@1Peter:2:24; strkjv@Hebrews:12:13|) as Mayor takes it here. {Availeth much} (\polu ischuei\). "Has much force." Present active indicative of \ischu“\ (from \ischus\, strength). {In its working} (\energoumenˆ\). Probably the present middle participle of \energe“\ as Paul apparently uses it in strkjv@Galatians:5:6; strkjv@2Corinthians:4:12; strkjv@2Thessalonians:2:7|, meaning "when it works." The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, "when it is exercised" (Ropes).

rwp@James:5:17 @{Of like passions with us} (\homoiopathˆs hˆmin\). Associative-instrumental case \hˆmin\ as with \homoios\. This old compound adjective (\homoios, pasch“\), suffering the like with another, in N.T. only here and strkjv@Acts:14:15|. {He prayed fervently} (\proseuchˆi prosˆuxato\). First aorist middle indicative of \proseuchomai\ and the instrumental case \proseuchˆi\ (cognate substantive), after idiom for intensity in classical Greek, like \pheugein phugˆi\, to flee with all speed (_figura etymologica_), but particularly frequent in the LXX (Genesis:2:17; strkjv@31:30|) in imitation of the Hebrew infinitive absolute. Songs:Luke:22:15; strkjv@John:3:29; strkjv@Acts:4:17|. {That it might not rain} (\tou mˆ brexai\). Genitive of the articular infinitive (\brexai\, first aorist active of \brech“\, old verb, to moisten, strkjv@Luke:7:38|, to rain, strkjv@Matthew:5:45|) with negative \mˆ\ used either for direct purpose, for an object clause as here and strkjv@Acts:3:12; strkjv@15:20|, or even for result. {For three years and six months} (\eniautous treis kai mˆnas hex\). Accusative of extent of time.

rwp@James:5:18 @{Gave rain} (\hueton ed“ken\). This idiom is in the LXX of God as here of heaven (1Samuel:12:17; strkjv@1Kings:18:1|) and also in strkjv@Acts:14:17| instead of \ebrexen\ of verse 17|. \Hueton\ is old word for rain (from \hu“\, to rain), genuine here, but not in verse 7|. {Brought forth} (\eblastˆsen\). First aorist active of \blastan“\, old verb, to sprout (intransitive as strkjv@Mark:4:27|), here as occasionally in later Greek transitive with accusative \karpon\.

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

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

rwp@Info_John @ 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@Info_John @ ONLY ONE JOHN OF EPHESUS It is true that an ambiguous statement of Papias (circa A.D. 120) is contained in Eusebius where the phrase "the Elder John " (\ho presbuteros I“annˆs\) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by "the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, _John the Presbyter and the Fourth Gospel_ (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. "Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord's Life" (Bousset, _Die Offenbarumg des Joh._, p. 38, translation of Nolloth, _The Fourth Evangelist_, p. 63, note). Let this be admitted and much becomes clear.

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

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

rwp@Info_John @ EARLY AND CLEAR WITNESS TO THE APOSTLE JOHN Ignatius (_ad Philad_. vii. 1) about A.D. 110 says of the Spirit that "he knows whence he comes and whither he is going," a clear allusion to strkjv@John:3:8|. Polycarp (_ad Phil_. S 7) quotes strkjv@1John:4:2,3|. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell "of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his _Diatessaron_ out of the Four Gospels alone. Theophilus of Antioch (_Ad Autol_. ii. 22) calls John the author of the Fourth Gospel. This was about A.D. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

rwp@Info_John @ THE USE OF THE SYNOPTIC GOSPELS As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (John:2:23; strkjv@6:4|) and another (John:5:1|) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord's public ministry ("the year of obscurity," Stalker) without which we should know little of this beginning (John:1:19-4:45|). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John:1:1-18|) relates the Incarnation to God's eternal purpose as in strkjv@Colossians:1:14-20| and strkjv@Hebrews:1:1-3| and employs the language of the intellectuals of the time (\Logos\ -- Word) to interpret Christ as the Incarnate Son of God.

rwp@Info_John @ A DIFFERENT STYLE OF TEACHING Songs:different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon's _Memorabilia_ and of Plato's _Dialogues_. There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters strkjv@John:7-11|. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Matthew:11:25-30; strkjv@Luke:10:21-24|). The use of "the Father" and "the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

rwp@Info_John @ THE SAME STYLE IN THE DISCOURSES It is further objected that there is no difference in style between the discourses of Jesus in John's Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, strkjv@John:3:16-21|. Does the discourse of Jesus end with verse 15,16, or 21? Songs:in strkjv@John:12:44-50|. Does John give here a resume of Christ's teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4,6,7,8,9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John's Gospel for the whole view of Christ.

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

rwp@Info_John @ BUT DIFFERENT FROM THE APOCALYPSE It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Revelation:1:4,9; strkjv@22:8|), though what John he does not say. Denial of the existence of a "Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton (_Prolegomena_, p. 9, note 4) says bluntly: "If its date was 95 A.D., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. Songs:one ventures to call attention to the statement in strkjv@Acts:4:13| where Peter and John are described as \agrammatoi kai idi“tai\ (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John's friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan's _Greek Papyri_, for instance. This being true, one is able, in spite of Moulton's dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

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

rwp@John:1:4 @{In him was life} (\en aut“i z“ˆ ˆn\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z“ˆ\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have \estin\ here instead of \ˆn\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai hˆ z“ˆ ˆn to ph“s t“n anthr“p“n\). Here the article with both \z“ˆ\ and \ph“s\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\t“n anthr“pon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.

rwp@John:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain“\, old verb from \pha“\, to shine (\phaos, ph“s\). "The light keeps on giving light." {In the darkness} (\en tˆi skotiƒi\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \ph“s\ (\ph“tiz“, phain“\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban“\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina mˆ skotia humas katalabˆi\) "that darkness overtake you not," the metaphor of night following day and in strkjv@1Thessalonians:5:4| the same idiom (\hina katalabˆi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous hˆ skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.

rwp@John:1:6 @{There came a man} (\egeneto anthr“pos\). Definite event in the long darkness, same verb in verse 3|. {Sent} (\apestalmenos\). Perfect passive participle of \apostell“\, to send. {From God} (\para theou\). From the side of (\para\) God (ablative case \theou\). {Whose name} (\onoma aut“i\). "Name to him," nominative parenthetic and dative (Robertson, _Grammar_, p. 460). {John} (\I“anˆs\). One \n\ in Westcott and Hort. In the giving of the name see strkjv@Luke:1:59-63|, Hellenized form of Jonathan, Joanan (Gift of God), used always of the Baptist in this Gospel which never mentions the name of John son of Zebedee (the sons of Zebedee once, strkjv@21:2|).

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

rwp@John:1:9 @{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:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \ˆn\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\eskˆn“sen en hˆmin\). First aorist ingressive aorist active indicative of \skˆno“\, old verb, to pitch one's tent or tabernacle (\skˆnos\ or \skˆnˆ\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tˆn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\h“s monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogenˆ\ referring to Christ. This is the first use in the Gospel of \patˆr\ of God in relation to the Logos. \Monogenˆs\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plˆrˆs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plˆrˆs\ can agree with the subject of \eskˆn“sen\. {Of grace and truth} (\charitos kai alˆtheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \alˆtheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz“\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos ˆn\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eip“n\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis“ mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis“ mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti pr“tos mou ˆn\). Paradox, but clear. He had always been (\ˆn imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Pr“tos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin‚_. Songs:the Beloved Disciple came first (\pr“tos\) to the tomb, ahead of Peter (20:4|). Songs:also \pr“ton hum“n\ in strkjv@15:18| means "before you" as if it were \proteron hum“n\. Verse 30| repeats these words almost exactly.

rwp@John:1:18 @{No man hath seen God at any time} (\theon oudeis he“raken p“pote\). "God no one has ever seen." Perfect active indicative of \hora“\. Seen with the human physical eye, John means. God is invisible (Exodus:33:20; strkjv@Deuteronomy:4:12|). Paul calls God \aoratos\ (Colossians:1:15; strkjv@1Timothy:1:17|). John repeats the idea in strkjv@John:5:37; strkjv@6:46|. And yet in strkjv@14:7| Jesus claims that the one who sees him has seen the Father as here. {The only begotten Son} (\ho monogenˆs huios\). This is the reading of the Textus Receptus and is intelligible after \h“s monogenous para patros\ in verse 14|. But the best old Greek manuscripts (Aleph B C L) read \monogenˆs theos\ (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to \ho monogenˆs huios\ to obviate the blunt statement of the deity of Christ and to make it like strkjv@3:16|. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called \theos\ in verse 1|. The Incarnation is stated in verse 14|, where he is also termed \monogenˆs\. He was that before the Incarnation. Songs:he is "God only begotten," "the Eternal Generation of the Son" of Origen's phrase. {Which is in the bosom of the Father} (\ho “n eis ton kolpon tou patros\). The eternal relation of the Son with the Father like \pros ton theon\ in verse 1|. In strkjv@3:13| there is some evidence for \ho “n en t“i ouran“i\ used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. {He} (\ekinos\). Emphatic pronoun referring to the Son. {Hath declared him} (\exˆgˆsato\). First aorist (effective) middle indicative of \exˆgeomai\, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke's Gospel (24:35|) and four times in Acts:(10:8; strkjv@15:12,14; strkjv@21:19|). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.

rwp@John:1:19 @{And this is the witness of John} (\kai hautˆ estin hˆ marturia tou I“anou\). He had twice already alluded to it (verses 7f., 15|) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. {When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell“\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in strkjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina er“tˆs“sin auton\). Final \hina\ and the first aorist active subjunctive of \er“ta“\, old verb to ask a question as here and often in the _Koin‚_ to ask for something (John:14:16|) like \aite“\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

rwp@John:1:21 @{And they asked him} (\kai ˆr“tˆsan auton\). Here the paratactic \kai\ is like the transitional \oun\ (then). {What then?} (\Ti oun;\). Argumentative \oun\ like Paul's \ti oun\ in strkjv@Romans:6:15|. _Quid ergo?_ {Art thou Elijah?} (\Su Elias ei;\). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from strkjv@Malachi:4:5|. In strkjv@Mark:9:11f.| Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. {He saith} (\legei\). Vivid dramatic present. {I am not} (\ouk eimi\). Short and blunt denial. {Art thou the prophet?} (\ho prophˆtˆs ei su;\). "The prophet art thou?" This question followed naturally the previous denials. Moses (Deuteronomy:18:15|) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts:3:22; strkjv@7:37|), but the Jews thought him another forerunner of the Messiah (John:7:40|). It is not clear in strkjv@John:6:15| whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke:7:19|). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark:8:28; strkjv@Matthew:16:14|). {And he answered} (\kai apekrithˆ\). First aorist passive (deponent passive, sense of voice gone) indicative of \apokrinomai\, to give a decision from myself, to reply. {No} (\Ou\). Shortest possible denial.

rwp@John:1:22 @{They said therefore} (\eipan oun\). Second aorist active indicative of defective verb \eipon\ with \a\ instead of usual \o\. Note \oun\, inferential here as in verse 21| though often merely transitional in John. {Who art thou?} (\Tis ei;\). Same question as at first (verse 19|), but briefer. {That we give answer} (\hina apokrisin d“men\). Final use of \hina\ with second aorist active subjunctive of \did“mi\ with \apokrisin\ from \apokrinomai\, above, old substantive as in strkjv@Luke:2:47|. {To those that sent} (\tois pempsasin\). Dative case plural of the articular participle first aorist active of \pemp“\. {What sayest thou of thyself?} (\Ti legeis peri seautou;\). This time they opened wide the door without giving any hint at all.

rwp@John:1:23 @{He said} (\ephˆ\). Common imperfect active (or second aorist active) of \phˆmi\, to say, old defective verb. {I am the voice of one crying in the wilderness} (\Eg“ ph“nˆ bo“ntos en tˆi erˆm“i\). For his answer John quotes strkjv@Isaiah:40:3|. The Synoptics (Mark:1:3; strkjv@Matthew:3:3; strkjv@Luke:3:4|) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, "{Make straight the way of the Lord}" (\Euthunate tˆn hodon tou kuriou\). By this language (\euthun“\ in N.T. only here and strkjv@James:3:4|, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of \Logos\ (Word) for the Messiah and \ph“nˆ\ (Voice) for John.

rwp@John:1:26 @{In the midst of you standeth} (\mesos hum“n stˆkei\). Adjective as in strkjv@19:18|, not \en mes“i hum“n\. Present active indicative of late verb \stˆk“\ from perfect stem \hestˆka\. John had already baptized Jesus and recognized him as the Messiah. {Whom ye know not} (\hon humeis ouk oidate\). This was the tragedy of the situation (1:11|). Apparently this startling declaration excited no further inquiry from the committee.

rwp@John:1:27 @{Coming after me} (\opis“ mou erchomenos\). No article (\ho\) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds. {The latchet of whose shoe I am not worthy to unloose} (\hou ouk eimi axios hina lus“ autou ton himanta tou hupodˆmatos\). Literally, "of whom I am not worthy that I unloose the latchet (see strkjv@Mark:1:7| for \himas\) of his sandal (see strkjv@Matthew:3:11| for \hupodˆma\, bound under the foot)." Only use of \axios\ with \hina\ in John, though used by Paul in this saying of the Baptist (Acts:13:25|), \hikanos hina\ in strkjv@Matthew:3:8|, but \hikanos lusai\ (aorist active infinitive instead of \lus“\, aorist active subjunctive) in strkjv@Mark:1:7| (Luke:3:16|) and \bastasai\ in strkjv@Matthew:3:11|.

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

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

rwp@John:1:32 @{Bare witness} (\emarturˆsen\). First aorist active indicative of \marture“\. Another specimen of John's witness to the Messiah (1:7,15,19,29,35,36|). {I have beheld} (\tetheamai\). Perfect middle indicative of \theaomai\, the realization of the promise of the sign (verse 33|) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew:3:14ff.|). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:22|) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.

rwp@John:1:34 @{I have seen} (\he“raka\). Present perfect active of \hora“\. John repeats the statement of verse 32| (\tetheamai\). {Have borne witness} (\memarturˆka\). Perfect active indicative of \marture“\ for which verb see 32|. {This is the Son of God} (\ho huios tou theou\). The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father's voice hail him as "My Beloved Son" (Mark:1:11; strkjv@Matthew:3:17; strkjv@Luke:3:22|). Nathanael uses it as a Messianic title (John:1:49|) as does Martha (11:27|). The Synoptics use it also of Christ (Mark:3:11; strkjv@Matthew:14:33; strkjv@Luke:22:70|). Caiaphas employs it to Christ as a Messianic title (Matthew:26:63|) and Jesus confessed under oath that he was (verse strkjv@Matthew:26:64|), thus applying the term to himself as he does in John's Gospel (5:25; strkjv@10:36; strkjv@11:4|) and by implication (the Father, the Son) in strkjv@Matthew:11:27| (Luke:10:22|). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John:3:18; strkjv@5:25; strkjv@17:5; strkjv@19:7; strkjv@20:31|) like that of the Logos with God in strkjv@1:1|.

rwp@John:1:35 @{Again on the morrow} (\tˆi epaurion palin\). Third day since verse 19|. {Was standing} (\histˆkei\). Past perfect of \histˆmi\, intransitive, and used as imperfect in sense. See same form in strkjv@7:37|. {Two} (\duo\). One was Andrew (verse 40|), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories.

rwp@John:1:36 @{He looked} (\emblepsas\). First aorist active participle of \emblep“\, antecedent action before \legei\ (says). {As he walked} (\peripatounti\). Present active participle in dative case after \emblepsas\ and like \erchomenon\ in verse 29| vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29|, and here). {Saith} (\legei\). Historical present, change from \histˆkei\ before. He repeats part of the tribute in verse 29|.

rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe“\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zˆteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermˆmeuomenon\). Present passive participle of \methermˆneu“\, late compound of \meta\ and \hermˆneu“\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.

rwp@John:1:41 @{He findeth first} (\heuriskei houtos pr“ton\). "This one finds (vivid dramatic present) first" (\prot“n\). \Prot“n\ (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" (\ton adelphon ton idion Sim“na\) before he did anything else. But Aleph L W read \pr“tos\ (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have \mane\ for Greek \pr“i\ (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably \pr“ton\ is correct, but even so John likely brought also his brother James after Andrew's example. {We have found the Messiah} (\Heurˆkamen ton Messian\). First aorist active indicative of \heurisk“\. Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. "We have seen him." {Which is} (\ho estin\). Same explanatory neuter relative as in verse 38|, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and strkjv@4:25|, elsewhere translated into \Christos\, Anointed One, from \chri“\, to anoint. See on ¯Matthew:1:1| for discussion.

rwp@John:1:42 @{Looked upon him} (\emblepsas aut“i\). See verse 36| for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke:22:61|). {He brought him} (\ˆgagen auton\). Effective second aorist active indicative of \ago\ as if Andrew had to overcome some resistance on Simon's part. {Thou shalt be called Cephas} (\su klˆthˆsˆi Kˆphƒs\). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew:16:17f.|), and Jesus will say, "Thou art Peter." Here the future passive indicative of \kale“\ is only prophecy. The Aramaic \Cˆphƒs\ (rock) is only applied to Simon in John except by Paul (1Corinthians:1:12; strkjv@Galatians:1:18|, etc.). But the Greek \Petros\ is used by all. In the ancient Greek \petra\ was used for the massive ledge of rock like Stone Mountain while \petros\ was a detached fragment of the ledge, though itself large. This distinction may exist in strkjv@Matthew:16:17f.|, except that Jesus probably used Aramaic which would not have such a distinction.

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

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

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

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

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

rwp@John:1:50 @{Answered and said} (\apekrithˆ kai eipen\). This redundant use of both verbs (cf. strkjv@1:26|) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (_Aramaic Origin_, etc., p. 53). {Because} (\hoti\). Causal use of \hoti\ at beginning of the sentence as in strkjv@14:19; strkjv@15:19; strkjv@16:6|. The second \hoti\ before \eidon\ (I saw) is either declarative (that) or merely recitative (either makes sense here). {Thou shalt see greater things than these} (\meiz“ tout“n opsˆi\). Perhaps volitive future middle indicative of \hora“\ (though merely futuristic is possible as with \opsesthe\ in 51|) ablative case of \tout“n\ after the comparative adjective \meiz“\. The wonder of Nathanael no doubt grew as Jesus went on.

rwp@John:1:51 @{Verily, Verily} (\Amˆn, amˆn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg“ humin\ (I say unto you). Note plural \humin\ though \aut“i\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon ane“igota\). Second perfect active participle of \anoig“\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthr“pou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.

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

rwp@John:2:2 @{Jesus also was bidden} (\eklˆthˆ kai ho Iˆsous\). First aorist passive indicative of \kale“\, "was also invited" as well as his mother and because of her presence, possibly at her suggestion. {And his disciples} (\kai hoi mathˆtai\). Included in the invitation and probably all of them acquaintances of the family. See on ¯1:35| for this word applied to John's followers. This group of six already won form the nucleus of the great host of "learners" through the ages who will follow Jesus as Teacher and Lord and Saviour. The term is sometimes restricted to the twelve apostles, but more often has a wider circle in view as in strkjv@John:6:61,66; strkjv@20:30|.

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

rwp@John:2:6 @{Waterpots} (\hudriai\). Old word from \hud“r\ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone (\lithinai\ as in strkjv@2Corinthians:3:3|) jars full of water were kept handy ({set there}, \keimenai\, present middle participle of \keimai\) at a feast for ceremonial cleansing of the hands (2Kings:3:11; strkjv@Mark:7:3|), "after the Jews' manner of purifying" (\kata ton katharismon t“n Ioudai“n\). See strkjv@Mark:1:44; strkjv@Luke:2:22| for the word \katharismos\ (from \kathariz“\) which fact also raised a controversy with disciples of John because of his baptizing (John:3:25|). {Containing} (\ch“rousai\). Present active participle feminine plural of \ch“re“\, old verb from \ch“ros\, place, space, having space or room for. {Two or three firkins apiece} (\ana metrˆtas duo ˆ treis\). The word \metrˆtˆs\, from \metre“\, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew _bath_ (2Chronicles:4:5|), here only in N.T., about 8 1/2 English gallons. Each \hudria\ thus held about 20 gallons. This common distributive use of \ana\ occurs here only in this Gospel, but is in strkjv@Revelation:4:8|. In strkjv@John:4:28| a much smaller \hudria\ was used for carrying water.

rwp@John:2:9 @{Tasted} (\egeusato\). First aorist middle indicative of \geuomai\. As it was his function to do. {The water now become wine} (\to hud“r oinon gegenˆmenon\). Accusative case, though the genitive also occurs with \geuomai\. Perfect passive participle of \ginomai\ and \oinon\, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (\pothen estin\, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine. {Calleth the bridegroom} (\ph“nei ton numphion\). As apparently responsible for the supply of the wine ({thou hast kept} \tetˆrˆkas\). See strkjv@Matthew:9:15| for \numphios\. When men have drunk freely (\hotan methusth“sin\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive of \methusk“\. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (\ton elass“\, the less, the inferior) wine last. It is real wine that is meant by \oinos\ here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew:11:19; strkjv@Luke:7:34|). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in strkjv@1Corinthians:8-10| and in strkjv@Romans:14,15| teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

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

rwp@John:2:12 @{He went down to Capernaum} (\katebˆ eis Kapharnaoum autos\). Second aorist active indicative of \katabain“\. Cana was on higher ground. This brief stay ({not many days}, \ou pollas hˆmeras\) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.

rwp@John:2:13 @{The passover of the Jews} (\to pascha t“n Ioudai“n\). The Synoptics do not give "of the Jews," but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ's ministry outside of the one when Christ was crucified, this one and one in strkjv@6:4|. There may be another (5:1|), but we do not know. But for John we should not know that Christ's ministry was much over a year in length.

rwp@John:2:17 @{Remembered} (\emnˆsthˆsan\). First aorist passive indicative of \mimnˆsk“\, to remind, "were reminded." Westcott notes the double effect of this act as is true of Christ's words and deeds all through John's Gospel. The disciples are helped, the traders are angered. {That it is written} (\hoti gegrammenon estin\). Periphrastic perfect passive indicative of \graph“\ retained in indirect discourse (assertion). {The zeal of thine house} (\ho zˆlos tou oikou sou\). Objective genitive. "The zeal for thy house." {Shall eat me up} (\kataphagetai me\). Future middle indicative of \katesthi“\, defective verb, to eat down ("up" we say), perfective use of \kata-\. This future \phagomai\ is from the second aorist \ephagon\. It is a quotation from strkjv@Psalms:69:9|, frequently quoted in the N.T.

rwp@John:2:18 @{What sign shewest thou unto us?} (\Ti sˆmeion deiknueis hˆmin;\). They may have heard of the "sign" at Cana or not, but they have rallied a bit on the outside of the temple area and demand proof for his Messianic assumption of authority over the temple worship. These traders had paid the Sadducees and Pharisees in the Sanhedrin for the concession as traffickers which they enjoyed. They were within their technical rights in this question.

rwp@John:2:19 @{Destroy this temple} (\lusate ton naon touton\). First aorist active imperative of \lu“\, to loosen or destroy. It is the permissive imperative, not a command to do it. Note also \naos\, not \hieron\, the sanctuary, symbol of God's \naos\, in our hearts (1Corinthians:3:16f.|). There is much confusion about this language since Jesus added: "And in three days I will raise it up" (\kai en trisin hˆmerais eger“ auton\). Those who heard Jesus, including the disciples till after the resurrection (verse 22|), understood the reference to be to Herod's temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days.

rwp@John:2:20 @{Forty and six years was this temple in building} (\Tesserakonta kai hex etesin oikodomˆthˆ ho naos houtos\). "Within forty and six years (associative instrumental case) was built (first aorist passive indicative, constative or summary use of the aorist, of \oikodome“\, without augment) this temple." As a matter of fact, it was not yet finished, so distrustful had the Jews been of Herod. {And wilt thou?} (\kai su;\). An evident sneer in the use of \su\ (thou, an unknown upstart from Galilee, of the peasant class, not one of the Sanhedrin, not one of the ecclesiastics or even architects).

rwp@John:2:21 @{But he spake of the temple of his body} (\ekeinos de elegen peri tou naou tou s“matos autou\). Emphatic he (\ekeinos\) and imperfect tense (he had been speaking). This is John's view as he looks back at it, not what he understood when Jesus spoke the words.

rwp@John:2:22 @{When therefore he was raised from the dead} (\Hote oun ˆgerthˆ ek nekr“n\). First aorist passive indicative of \egeir“\, to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then "they believed the Scripture" (\episteusan tˆi graphˆi\). They "believed" again. Dative case \graphˆi\. Probably strkjv@Psalms:16:10| is meant (Acts:2:31; strkjv@13:35|). {And the word which Jesus had said} (\kai t“i log“i hon eipen\). Dative case \log“i\ also, but \hon\ (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in strkjv@2:19|. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it "hardly possible" that John interprets Jesus rightly in strkjv@1:21|. "Had he meant that, He would have spoken with less ambiguity." But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as "I will destroy" (Mark:14:58|), "I can destroy" (Matthew:26:61|), neither of which he said.

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

rwp@John:2:25 @{And because he needed not} (\kai hoti chreian eichen\). Imperfect active, "and because he did not have need." {That any one should bear witness concerning man} (\hina tis marturˆsˆi peri tou anthr“pou\). Non-final use of \hina\ with first aorist active subjunctive of \marture“\ and the generic article (\peri tou anthr“pou\) concerning mankind as in the next clause also. {For he himself knew} (\autos gar egin“sken\). Imperfect active, "for he himself kept on knowing" as he did from the start. {What was in man} (\ti ˆn en t“i anthr“p“i\). Indirect question with \estin\ of the direct changed to the imperfect \ˆn\, a rare idiom in the _Koin‚_. This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here.

rwp@John:3:16 @{For so} (\hout“s gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\ˆgapˆsen\). First aorist active indicative of \agapa“\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa“\ and \phile“\. \Agapa“\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\h“ste ed“ken\). The usual classical construction with \h“ste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \h“ste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogenˆ\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echˆi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en aut“i\ (see strkjv@1:12|) and goes certainly with \pisteu“n\ (not with \echˆi\ as \en aut“i\ in verse 15|) and the added clause "should not perish but" (\mˆ apolˆtai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.

rwp@John:3:17 @{For God sent not the Son} (\ou gar apesteilen ho theos ton huion\). Explanation (\gar\) of God's sending the Son into the world. First aorist active indicative of \apostell“\. John uses both \apostell“\ from which comes \apostolos\ (3:34; strkjv@5:36,38|, etc.) and \pemp“\ (4:34; strkjv@5:23,24,30|, etc.) for God's sending the Son and \pemp“\ more frequently, but with no real difference in meaning. All the Gospels use \ho huios\ in the absolute sense in contrast with the Father (Mark:13:32; strkjv@Matthew:11:27; strkjv@Luke:10:22|). {To judge} (\hina krinˆi\). Final clause with \hina\ and the present (or aorist) active subjunctive of \krin“\. The Messiah does judge the world as Jesus taught (Matthew:25:31f.; strkjv@John:5:27|), but this was not the primary or the only purpose of his coming. See on ¯Matthew:7:1| for \krin“\, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. {But that the world should be saved through him} (\all hina s“thˆi ho kosmos di' autou\). First aorist passive subjunctive of \s“z“\, the common verb to save (from \s“s\, safe and sound), from which \s“tˆr\ (Saviour) comes (the Saviour of the world, strkjv@4:42; strkjv@1John:4:14|) and \s“tˆria\ (salvation, strkjv@4:22| here only in John). The verb \s“z“\ is often used for physical health (Mark:5:28|), but here of the spiritual salvation as in strkjv@5:34|.

rwp@John:3:19 @{And this is the judgment} (\hautˆ de estin hˆ krisis\). A thoroughly Johannine phrase for sequence of thought (15:12; strkjv@17:3; strkjv@1John:1:5; strkjv@5:11,14; strkjv@3John:1:6|). It is more precisely the process of judging (\kri-sis\) rather than the result (\kri-ma\) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard). {The light is come} (\to ph“s elˆluthen\). Second perfect active indicative of \erchomai\, a permanent result as already explained in the Prologue concerning the Incarnation (1:4,5,9,11|). Jesus is the Light of the world. {Loved darkness} (\ˆgapˆsan to skotos\). Job:(Job:24:13|) spoke of men rebelling against the light. Here \to skotos\, common word for moral and spiritual darkness (1Thessalonians:5:5|), though \hˆ skotia\ in strkjv@John:1:5|. "Darkness" is common in John as a metaphor for the state of sinners (8:12; strkjv@12:35, 46; strkjv@1John:1:6; strkjv@2:8,9,11|). Jesus himself is the only moral and spiritual light of the world (8:12|) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil (\ponˆra\)." When the light appears, they scatter to their holes and dens. \Ponˆros\ (from \ponos\, toil, \pone“\, to toil) is used of the deeds of the world by Jesus (7:7|). In the end the god of this world blinds men's eyes so that they do not see the light (2Corinthians:4:4|). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1John:5:19|).

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

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

rwp@John:3:22 @{After these things} (\meta tauta\). Transition after the interview with Nicodemus. For the phrase see strkjv@5:1; strkjv@6:1; strkjv@7:1|. {Into the land of Judea} (\eis tˆn Ioudaian gˆn\). Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but "the region of Judea" (\hˆ Ioudaia ch“ra\) in strkjv@Mark:1:5|. {He tarried} (\dietriben\). Descriptive imperfect active of \diatrib“\, old verb to rub between or hard, to spend time (Acts:14:3|). {Baptized} (\ebaptizen\). Imperfect active of \baptiz“\. "He was baptizing." The six disciples were with him and in strkjv@4:2| John explains that Jesus did the baptizing through the disciples.

rwp@John:3:23 @{John was also baptizing} (\ˆn de kai ho I“anˆs baptiz“n\). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds. {In Aenon near to Salim} (\en Ain“n eggus tou Saleim\). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course. {Because there was much water there} (\hoti hudata polla ˆn ekei\). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods). {And they came, and were baptized} (\kai pareginonto kai ebaptizonto\). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

rwp@John:3:26 @{Rabbi} (\Rabbei\). Greeting John just like Jesus (1:38; strkjv@3:2|). {Beyond Jordan} (\peran tou Iordanou\). Evident reference to John's witness to Jesus told in strkjv@1:29-34|. {To whom thou hast borne witness} (\h“i su memarturˆkas\). Note avoidance of calling the name of Jesus. Perfect active indicative of \marture“\ so common in John (1:7|, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity. {The same baptizeth} (\houtos baptizei\). "This one is baptizing." Not personally (4:2|), as John did, but through his six disciples. {And all men come to him} (\kai pantes erchontai pros auton\). Linear present middle indicative, "are coming." The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John's followers to keenest jealousy. What a life-like picture of ministerial jealousy in all ages.

rwp@John:3:29 @{The bridegroom} (\numphios\). Predicate nominative without article. Both \numphˆ\ (bride) and \numphios\ are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark:2:19|) and Paul develops it (2Corinthians:11:2; strkjv@Ephesians:5:23-32|) and so in Revelation (19:7; strkjv@21:2|). John is only like the _paranymph_ (\paranumphios\) or "the friend of the bridegroom." His office is to bring groom and bride together. Songs:he stands expectant (\hestˆk“s\, second perfect active participle of \histˆmi\) and listens (\akou“n\, present active participle of \akou“\) with joy ({rejoiceth greatly}, \charƒi chairei\, "with joy rejoices") to the music of the bridegroom's voice. {This my joy therefore is fulfilled} (\hautˆ oun hˆ chara peplˆr“tai\). Perfect passive indicative of \plˆro“\, stands filled like a cup to the brim with joy.

rwp@John:3:31 @{Is above all} (\epan“ pant“n\). Ablative case with the compound preposition \epan“\. See the same idea in strkjv@Romans:9:5|. Here we have the comments of Evangelist (John) concerning the last words of John in verse 30| which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat verses 31-36| as dislocated and put them after verse 21| (the interview with Nicodemus), but they suit better here. {Of the earth} (\ek tˆs gˆs\). John is fond of this use of \ek\ for origin and source of character as in strkjv@1:46; strkjv@1John:4:5|. Jesus is the one that comes out of heaven (\ho ek tou ouranou erchomenos\) as he has shown in strkjv@1:1-18|. Hence he is "above all."

rwp@John:3:36 @{Hath eternal life} (\echei z“ˆn ai“nion\). Has it here and now and for eternity. {That obeyeth not} (\ho apeith“n\). "He that is disobedient to the Son." Jesus is the test of human life as Simeon said he would be (Luke:2:34f.|). This verb does not occur again in John's Gospel.

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

rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Iˆsous autos ouk ebaptizen all' hoi mathˆtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.

rwp@John:4:3 @{Left Judea} (\aphˆken tˆn Ioudaian\). Unusual use of \aphiˆmi\. First (\Kappa\) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in strkjv@16:28|. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. Songs:he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (John:5:1-47; strkjv@7:14-10:21; strkjv@10:22-42; strkjv@11:17-53|). {Again into Galilee} (\palin eis tˆn Galilaian\). Reference to strkjv@2:1-12|. The Synoptics tell nothing of this early work in Perea (John:1:19-51|), Galilee, or Judea (2:13-4:2|). John supplements their records purposely.

rwp@John:4:4 @{He must needs pass through Samaria} (\Edei de auton dierchesthai dia tˆs Samarias\). Imperfect indicative of the impersonal verb \dei\ with subject infinitive (\dierchesthai\) and accusative of general reference (\auton\). Note repetition of \dia\. It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luke:9:51-56|).

rwp@John:4:5 @{Songs:he cometh} (\erchetai oun\). Vivid present middle indicative and transitional \oun\. {Sychar} (\Suchar\). There is a dispute whether this is just a variation of Shechem as meaning "drunken-town" (Isaiah:28:1|) or "lying-town" (Habbakkuk:2:18|) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of \polin\ (city) does not mean that it was a large town. Mark and John use it freely for small places. {Parcel of ground} (\ch“riou\). Old use of this diminutive of \ch“ros\ or \ch“ra\, a piece of ground. {That Jacob gave to his son Joseph} (\ho ed“ken Iak“b t“i I“sˆph t“i hui“i autou\). See strkjv@Genesis:33:19; strkjv@48:22|. Relative \ho\ is not attracted to case of \ch“riou\. First aorist active indicative \ed“ken\.

rwp@John:4:9 @{The Samaritan woman} (\hˆ gunˆ hˆ Samareitis\). Different idiom from that in 7|, "the woman the Samaritan." The Samaritans were a mixture by intermarriage of the Jews left in the land (2Chronicles:30:6,10; strkjv@34:9|) with colonists from Babylon and other regions sent by Shalmaneser. They had had a temple of their own on Mt. Gerizim and still worshipped there. {Thou being a Jew} (\su Ioudaios “n\). Race antipathy was all the keener because the Samaritans were half Jews. {Drink} (\pein\). Same infinitive form as in 7| and the object of \aiteis\ (askest). {Of me} (\par' emou\). "From me," ablative case with \para\. {For Jews have no dealings with Samaritans} (\ou gar sunchr“ntai Ioudaioi Samareitais\). Explanatory (\gar\) parenthesis of the woman's astonishment. Associative instrumental case with \sunchr“ntai\ (present middle indicative of \sunchraomai\, compound in literary _Koin‚_, here only in N.T.). The woman's astonishment is ironical according to Bernard. At any rate the disciples had to buy food in a Samaritan village and they were travelling through Samaria. Perhaps she was surprised that Jesus would drink out of her waterpot. The Western class omit this explanatory parenthesis of the author.

rwp@John:4:10 @{Answered and said} (\apekrithˆ kai eipen\). As often (redundant) in John. The first aorist passive (\apekrithˆ\) is deponent, no longer passive in sense. {If thou knewest} (\ei ˆideis\). Condition of second class, determined as unfulfilled, \ei\ and past perfect \ˆideis\ (used as imperfect) in condition and \an\ and aorist active indicative in conclusion (\an ˆitˆsas kai an ed“ken\, note repetition of \an\, not always done). {The gift of God} (\tˆn d“rean tou theou\). Naturally the gift mentioned in strkjv@3:16| (Westcott), the inexpressible gift (2Corinthians:9:15|). Some take it to refer to the living water below, but that is another allusion (metaphor) to strkjv@3:16|. See strkjv@Ephesians:4:7| for Paul's use of both \charis\ and \d“rea\ (from \did“mi\, to give). {Who it is} (\tis estin\). She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. {Living water} (\hud“r z“n\). Running water like a spring or well supplied by springs. This Jacob's Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis:26:19; strkjv@Leviticus:14:5; strkjv@Numbers:19:17|). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (6:51|). The phrase "the fountain of life" occurs in strkjv@Proverbs:13:14|. Jesus supplies the water of life (John:7:39|). Cf. strkjv@Revelation:7:17; strkjv@22:1|.

rwp@John:4:22 @{That which ye know not} (\ho ouk oidate\). Cf. strkjv@Acts:17:23|. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. {We} (\hˆmeis\). We Jews. Jesus is a Jew as he fully recognizes (Matthew:15:24|). {That which we know} (\ho oidamen\). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalms:147:19f.; strkjv@Romans:9:3-5|). But even so the Jews as a whole failed to recognize God in Christ (1:11,26; strkjv@7:28|). {For salvation is from the Jews} (\hoti hˆ s“tˆria ek t“n Ioudai“n estin\). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke:1:69,71,77; strkjv@Acts:13:26,47|). It was for the whole world (John:3:17|), but it comes "out of" (\ek\) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.

rwp@John:4:23 @{And now is} (\kai nun estin\). See this same phrase in strkjv@5:25|. This item could not be added in verse 21| for local worship was not abolished, but spiritual independence of place was called for at once. Songs:contrast strkjv@5:25,28; strkjv@16:25,32|. {The true worshippers} (\hoi alˆthinoi proskunˆtai\). See strkjv@1:9| for \alˆthinos\ (genuine). \Proskunˆtˆs\ is a late word from \proskune“\, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, _Light_, etc., p. 101) and in one of the 3rd century A.D. (Moulton & Milligan, _Vocabulary_). {In spirit and truth} (\en pneumati kai alˆtheiƒi\). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans:8:5|) who is the Spirit of truth (John:16:13|). Here Jesus has said the final word on worship, one needed today. {Seeketh} (\zˆtei\). The Father has revealed himself in the Son who is the truth (John:14:6,9|). It does matter whether we have a true conception of God whom we worship. {To be his worshippers} (\tous proskunountas auton\). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with \toioutous\ (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (3:16; strkjv@6:44; strkjv@15:16; strkjv@1John:4:10|).

rwp@John:4:24 @{God is a Spirit} (\pneuma ho theos\). More precisely, "God is Spirit" as "God is Light" (1John:1:5|), "God is Love" (1John:4:8|). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time. {Must} (\dei\). Here is the real necessity (\dei\), not the one used by the woman about the right place of worship (verse 20|).

rwp@John:4:25 @{Messiah cometh} (\Messias erchetai\). Hebrew word in N.T. only here and strkjv@1:41| and explained by \Christos\ in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy:18:18|). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts:8:9|). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, _Ant_. XVIII. iv. 1). {When he is come} (\hotan elthˆi ekeinos\). "Whenever that one comes." Indefinite temporal clause with \hotan\ (\hote\, \an\) and the second aorist active subjunctive. Wistfully she turns to this dim hope as a bare possibility about this strange "prophet." {He will declare unto us all things} (\anaggelei hˆmin hapanta\). Future active indicative of \anaggell“\, old and common verb to announce fully (\ana\, up and down). See also strkjv@16:13|. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God.

rwp@John:4:27 @{Upon this} (\epi tout“i\). This idiom only here in N.T. At this juncture. Apparently the woman left at once when the disciples came. {They marvelled} (\ethaumazon\). Imperfect active describing the astonishment of the disciples as they watched Jesus talking with a woman. {Was speaking} (\elalei\). As in strkjv@2:25|, so here the tense is changed in indirect discourse from \lalei\ to \elalei\, an unusual idiom in Greek. However, \hoti\ here may be "because" and then the imperfect is regular. It is not "with the woman" (\meta tˆs gunaikos\), but simply "with a woman" (\meta gunaikos\). There was a rabbinical precept: "Let no one talk with a woman in the street, no, not with his own wife" (Lightfoot, _Hor, Hebr_. iii. 287). The disciples held Jesus to be a rabbi and felt that he was acting in a way beneath his dignity. {Yet no man said} (\oudeis mentoi eipen\). John remembers through the years their amazement and also their reverence for Jesus and unwillingness to reflect upon him.

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

rwp@John:4:31 @{In the meanwhile} (\en t“i metaxu\). Supply \kairoi\ or \chronoi\. See \to metaxu Sabbaton\, "the next Sabbath" (Acts:13:42|) and \en t“i metaxu\ (Luke:8:1|). \Metaxu\ means between. {Prayed him} (\ˆr“t“n auton\). Imperfect active, "kept beseeching him." For this late (_Koin‚_) use of \er“ta“\, to beseech, instead of the usual sense to question see also verses 40,47|. Their concern for the comfort of Jesus overcame their surprise about the woman.

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

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

rwp@John:4:36 @{Already he that reapeth receiveth wages} (\ˆdˆ ho theriz“n misthon lambanei\). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke:10:7; strkjv@2Timothy:2:6|). John does not use \misthos\ (reward) again, but \karpos\ (15:2-16|), "fruit for life eternal" (cf. strkjv@4:14|). {That he that soweth and he that reapeth may rejoice together} (\hina ho speir“n homou chairˆi kai ho theriz“n\). Final use of \hina\ with present active subjunctive of \chair“\, to rejoice, in the singular with \ho speir“n\ (the sower) and to be repeated with \ho theriz“n\ (the reaper). The adverb \homou\ (together) elsewhere in N.T. only strkjv@20:4; strkjv@21:2; strkjv@Acts:2:1|. Usually considerable time passes between the sowing and the reaping as in verse 35|. Amos (Amos:9:13|) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isaiah:9:3|). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.

rwp@John:4:37 @{For herein} (\en gar tout“i\). In this relation between the sower and the reaper. {The saying} (\ho logos\). Like strkjv@1Timothy:1:15; strkjv@3:1|, etc. Probably a proverb that is particularly true (\alˆthinos\ for which see strkjv@1:9|) in the spiritual realm. {One soweth, and another reapeth} (\allos estin ho speir“n kai allos ho theriz“n\). "One is the sower and another the reaper." It is sad when the sower misses the joy of reaping (Job:31:8|) and has only the sowing in tears (Psalms:126:5f.|). This may be the punishment for sin (Deuteronomy:28:30; strkjv@Micah:6:15|). Sometimes one reaps where he has not sown (Deuteronomy:6:11; strkjv@Joshua:24:13|). It is the prerogative of the Master to reap (Matthew:25:26f.|), but Jesus here lets the disciples share his joy.

rwp@John:4:38 @{I sent} (\eg“ apesteila\). Emphatic use of \eg“\ and first aorist active indicative of \apostell“\ common in John for to send. {Whereon ye have not laboured} (\ho ouch humeis kekopiakate\). Perfect active indicative of \kopia“\ for which see strkjv@4:6|. Songs:also \kekopiakasin\ in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman. {Others} (\alloi\: Jesus, the Baptist, the prophets). {And ye} (\kai humeis\). Emphatic contrast. {Have entered} (\eiselˆluthate\). Perfect active indicative of \eiserchomai\. {Into their labour} (\eis ton kopon aut“n\). Into the fruit and blessed results of their toil (\kopos\). This is always true as seen in strkjv@Acts:8:5-7,14f|.

rwp@John:4:39 @{Because of the saying of the woman who testified} (\dia ton logon tˆs gunaikos marturousˆs\). She bore her witness clearly and with discretion. She told enough to bring her neighbours to Christ. They knew her evil life and she frankly confessed Christ's rebuke to her. She had her share in this harvest. How timid and cowardly we often are today in not giving our testimony for Christ to our neighbour.

rwp@John:4:42 @{Not because of thy speaking} (\ouketi dia tˆn sˆn lalian\). "No longer because of thy talk," good and effective as that was. \Lalia\ (cf. \lale“\) is talk, talkativeness, mode of speech, one's vernacular, used by Jesus of his own speech (John:8:43|). {We have heard} (\akˆkoamen\). Perfect active indicative of \akou“\, their abiding experience. {For ourselves} (\autoi\). Just "ourselves." {The Saviour of the world} (\ho s“tˆr tou kosmou\). See strkjv@Matthew:1:21| for s“sei used of Jesus by the angel Gabriel. John applies the term \s“tˆr\ to Jesus again in strkjv@1John:4:14|. Jesus had said to the woman that salvation is of the Jews (verse 22|). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (verse 26|) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: "At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah." But why "merely"? Was it not natural for these Samaritans who took Jesus as their "Saviour," Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on strkjv@John:4:42|: "That in the first century Messiah was given the title s“tˆr is not proven." The use of "saviour and god" for Ptolemy in the third century B.C. is well known. "The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East" (Deissmann, _Light_, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke:2:11; strkjv@John:4:42; strkjv@Acts:5:31; strkjv@3:23; strkjv@Phillipians:3:20; strkjv@Ephesians:5:23; strkjv@Titus:1:4; strkjv@2:13; strkjv@3:6; strkjv@2Timothy:1:10; strkjv@2Peter:1:1,11; strkjv@2:20; strkjv@3:2,18|). All these are writings of the first century A.D. The Samaritan villagers rise to the conception that he was the Saviour of the world.

rwp@John:4:44 @{For Jesus himself testified} (\autos gar Iˆsous emarturˆsen\). John's explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mark:6:4; strkjv@Matthew:13:57; strkjv@Luke:4:24| in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca. {A prophet hath no honour in his own country} (\prophˆtˆs en tˆi idiƒi patridi timˆn ouk echei\). What is meant by \patridi\? In the Synoptics (Luke:4:24; strkjv@Mark:6:4; strkjv@Matthew:13:57|) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by "his own country"? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (4:1-3|). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (verse 45|). But even so this is probably John's meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.

rwp@John:4:45 @{Songs:when} (\hote oun\). Transitional use of \oun\, sequence, not consequence. {Received him} (\edexanto auton\). First aorist middle of \dechomai\, "welcomed him." Jesus had evidently anticipated a quiet arrival. {Having seen} (\he“rakotes\). Perfect active participle of \hora“\. Note \the“rountes\ in strkjv@2:23| about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir. {For they also went} (\kai autoi gar ˆlthon\). The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour.

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

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

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

rwp@John:5:22 @{He hath given all judgement unto the Son} (\tˆn krisin pƒsan ded“ken t“i hui“i\). Perfect active indicative of \did“mi\, state of completion (as in strkjv@3:35; strkjv@6:27,29; strkjv@10:29|, etc.). See this prerogative claimed for Christ already in strkjv@3:17|. See the picture of Christ as Judge of men in strkjv@Matthew:25:31-46|.

rwp@John:5:23 @{That all may honour the Son} (\hina pantes tim“sin ton huion\). Purpose clause with \hina\ and present active subjunctive of \tima“\ (may keep on honouring the Son). {He that honoureth not the Son} (\ho mˆ tim“n ton huion\). Articular present active participle of \tima“\ with negative \mˆ\. Jesus claims here the same right to worship from men that the Father has. Dishonouring Jesus is dishonouring the Father who sent him (8:49; strkjv@12:26; strkjv@15:23; strkjv@1John:2:23|). See also strkjv@Luke:10:16|. There is small comfort here for those who praise Jesus as teacher and yet deny his claims to worship. The Gospel of John carries this high place for Christ throughout, but so do the other Gospels (even Q, the Logia of Jesus) and the rest of the New Testament.

rwp@John:5:24 @{Hath eternal life} (\echei z“ˆn ai“nion\). Has now this spiritual life which is endless. See strkjv@3:36|. In verses 24,25| Jesus speaks of spiritual life and spiritual death. In this passage (21-29|) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In strkjv@Revelation:20:14| we have the phrase "the second death" with which language compare strkjv@Revelation:20:4-6|. {But hath passed out of death into life} (\alla metabebˆken ek tou thanatou eis tˆn z“ˆn\). Perfect active indicative of \metabain“\, to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgement (\krisis\).

rwp@John:5:42 @{But I know you} (\alla egn“ka humas\). Perfect active indicative of \gin“sk“\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tˆn agapˆn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.

rwp@John:5:46 @{Ye would believe me} (\episteuete an emoi\). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and \an\ in apodosis. This was a home-thrust, proving that they did not really believe Moses. {For he wrote of me} (\peri gar emou ekeinos egrapsen\). strkjv@Deuteronomy:18:18f.| is quoted by Peter (Acts:3:22|) as a prophecy of Christ and also by Stephen in strkjv@Acts:7:37|. See also strkjv@John:3:14| about the brazen serpent and strkjv@8:56| about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.

rwp@John:5:47 @{His writings} (\tois ekeinou grammasin\). Dative case with \pistuete\. See strkjv@Luke:16:31| for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between {writings} (\grammasin\, from \graph“\, to write) and {words} (\rˆmasin\, from \eipon\). \Gramma\ may mean the mere letter as opposed to spirit (2Corinthians:3:6; strkjv@Romans:2:27,29; strkjv@7:6|), a debtor's bond (Luke:16:6f.|), letters or learning (John:7:15; strkjv@Acts:26:24|) like \agrammatoi\ for unlearned (Acts:4:13|), merely written characters (Luke:23:38; strkjv@2Corinthians:3:7; strkjv@Galatians:6:11|), official communications (Acts:28:21|), once \hiera grammata\ for the sacred writings (2Timothy:3:15|) instead of the more usual \hai hagiai graphai\. \Graphˆ\ is used also for a single passage (Mark:12:10|), but \biblion\ for a book or roll (Luke:4:17|) or \biblos\ (Luke:20:42|). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also strkjv@Luke:24:27,44| for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (\hoi grammateis\) made copies according to the letter (\kata to gramma\).

rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran tˆs thalassˆs tˆs Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\tˆs Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.

rwp@John:6:4 @{The feast of the Jews} (\hˆ heortˆ t“n Ioudai“n\). Here used of the passover (\to pascha\) as in strkjv@7:2| of the tabernacles. This is probably the third passover in Christ's ministry (2:13| and one unmentioned unless strkjv@5:1| be it). In strkjv@2:13|, here, and strkjv@11:55| (the last one) the adverb \eggus\ (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (7:1|).

rwp@John:6:7 @{Two hundred pennyworth of bread} (\diakosi“n dˆnari“n artoi\). "Loaves of two hundred denarii." The Roman coin originally for ten asses (afterwards sixteen), about 16 2/3 cents. The denarius was the usual pay for a day's labour (Matthew:20:2,9,13|). This item in strkjv@Mark:6:37|, but not in Matthew or Luke. {That every one may take a little} (\hina hekastos brachu labˆi\). Final clause with \hina\ and second aorist active subjunctive of \lamban“\. This detail in John alone.

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

rwp@John:6:9 @{A lad here} (\paidarion h“de\). Old word, diminutive of \pais\, here only in N.T., not genuine in strkjv@Matthew:11:16|. How he came to have this small supply we do not know. {Barley} (\krithinous\). Adjective, here and verse 13| only in N.T., in the papyri, from \krithˆ\, barley (Revelation:6:6|). Considered an inferior sort of bread. {Fishes} (\opsaria\). Late diminutive of \opson\, common in papyri and inscriptions for delicacies with bread like fish. In N.T. only here, verse 11; strkjv@21:9-13|. Synoptics have \ichthuas\.

rwp@John:6:27 @{Work not for} (\mˆ ergazesthe\). Prohibition with \mˆ\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tˆn br“sin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tˆn apollumenˆn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis z“ˆn ai“nion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\d“sei\). Future active indicative of \did“mi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patˆr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz“\, to seal. See elsewhere in strkjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; strkjv@Ephesians:1:13; strkjv@4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. strkjv@5:37|.

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

rwp@John:6:29 @{The work of God that ye believe} (\to ergon tou theou hina pisteuˆte\). In strkjv@1Thessalonians:1:3| Paul speaks of "your work of faith" (\hum“n tou ergou tˆs piste“s\). Songs:here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive \pisteuˆte\, "that ye may keep on believing." {On him whom he hath sent} (\eis hon apesteilen ekeinos\). The pronominal antecedent (\eis touton hon\) is omitted and the preposition \eis\ is retained with the relative \hon\ really the direct object of \apesteilen\ (sent). Note \ekeinos\ for God (emphatic he).

rwp@John:6:30 @{For a sign} (\sˆmeion\). Predicate accusative, as a sign, with \ti\ (what). As if the sign of the day before was without value. Jesus had said that they did not understand his signs (verse 26|). {That we may see, and believe thee} (\hina id“men kai pisteus“men\). Purpose clause with \hina\ and the second aorist (ingressive) active subjunctive of \hora“\ and the first aorist (ingressive) active subjunctive of \pisteu“\, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob. {What workest thou?} (\Ti ergazˆi;\). They not simply depreciate the miracle of the day before, but set up a standard for Jesus.

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

rwp@John:6:33 @{The bread of God} (\ho artos tou theou\). All bread is of God (Matthew:6:11|). The manna came down from heaven (Numbers:11:9|) as does this bread (\ho katabain“n\). Refers to the bread (\ho artos\, masculine). Bernard notes that this phrase (coming down) is used seven times in this discourse (33,38,41,42,50,51,58|). {Giveth life} (\z“ˆn didous\). Chrysostom observes that the manna gave nourishment (\trophˆ\), but not life (\z“ˆ\). This is a most astounding statement to the crowd.

rwp@John:6:34 @{Lord} (\Kurie\). Used now instead of _Rabbi_ (25) though how much the people meant by it is not clear. {Evermore give us this bread} (\pantote dos hˆmin ton arton touton\). Second aorist active imperative second singular like \dos\ in strkjv@Matthew:6:11| (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in strkjv@1Corinthians:10:3| seems to refer to the manna as "spiritual food." Like the woman at the well (4:15|) they long "always" to have "this bread," a perpetual supply. It is probably to this crowd as the water in strkjv@4:15| was to the woman.

rwp@John:6:35 @{I am the bread of life} (\Eg“ eimi ho artos tˆs z“ˆs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg“ eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou mˆ peinasˆi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteu“n eis eme\). The continuous relation of trust after coming like \pisteuˆte\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou mˆ dipsˆsei p“pote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \p“pote\ (1:18|) added.

rwp@John:6:37 @{All that} (\pƒn ho\). Collective use of the neuter singular, classic idiom, seen also in strkjv@6:39; strkjv@17:2,24; strkjv@1John:5:4|. Perhaps the notion of unity like \hen\ in strkjv@17:21| underlies this use of \pƒn ho\. {Giveth me} (\did“sin moi\). For the idea that the disciples are given to the Son see also strkjv@6:39,65; strkjv@10:29; strkjv@17:2,6,9,12,24; strkjv@18:9|. {I will in no wise cast out} (\ou mˆ ekbal“ ex“\). Strong double negation as in verse 35| with second aorist active subjunctive of \ball“\. Definite promise of Jesus to welcome the one who comes.

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

rwp@John:6:42 @{How doth he now say?} (\P“s nun legei;\). They knew Jesus as the son of Joseph and Mary. They cannot comprehend his claim to be from heaven. This lofty claim puzzles sceptics today.

rwp@John:6:45 @{Taught of God} (\didaktoi theou\). A free quotation from strkjv@Isaiah:54:13| with this phrase in the LXX. There is here the ablative case \theou\ with the passive verbal adjective \didaktoi\ (Robertson, _Grammar_, p. 516). In strkjv@1Thessalonians:4:9| we have the compound verbal \theodidaktoi\. The same use of \didaktos\ with the ablative occurs in strkjv@1Corinthians:2:13|. {And hath learned} (\kai math“n\). Second aorist active participle of \manthan“\. It is not enough to hear God's voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ.

rwp@John:6:46 @{This one has seen the Father} (\houtos he“raken ton patera\). Perfect active indicative of \hora“\. With the eyes no one has seen God (1:18|) save the Son who is "from God" in origin (1:1,14; strkjv@7:29; strkjv@16:27; strkjv@17:8|). The only way for others to see God is to see Christ (14:9|).

rwp@John:6:47 @{He that believeth} (\ho pisteu“n\). This is the way to see God in Christ.

rwp@John:6:49 @{And they died} (\kai apethanon\). Physical death. The manna did not prevent death. But this new manna will prevent spiritual death.

rwp@John:6:50 @{That a man may eat thereof, and not die} (\hina tis ex autou phagˆi kai mˆ apothanˆi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi“\ and \apothnˆsk“\. The wonder and the glory of it all, but quite beyond the insight of this motley crowd.

rwp@John:6:51 @{The living bread} (\ho artos ho z“n\). "The bread the living." Repetition of the claim in 35,41,48|, but with a slight change from \z“ˆs\ to \z“n\ (present active participle of \za“\). It is alive and can give life. See strkjv@4:10| for living water. In strkjv@Revelation:1:17| Jesus calls himself the Living One (\ho z“n\). {For ever} (\eis ton ai“na\). Eternally like \ai“nion\ with \z“ˆn\ in 47|. {I shall give} (\eg“ d“s“\). Emphasis on \eg“\ (I). Superior so to Moses. {Is my flesh} (\hˆ sarx mou estin\). See on ¯1:14| for \sarx\ the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ's idea of self-sacrifice. {For the life of the world} (\huper tˆs tou kosmou z“ˆs\). Over, in behalf of, \huper\ means, and in some connexions instead of as in strkjv@11:50|. See strkjv@1:30| for the Baptist's picture of Christ as the Lamb of God that taketh away the sin of the world. See also strkjv@3:17; strkjv@4:42; strkjv@1John:3:16; strkjv@Matthew:20:28; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:8|. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world.

rwp@John:6:57 @{The living Father} (\ho z“n patˆr\). Nowhere else in the N.T., but see strkjv@5:26| and "the living God" (Matthew:16:16; strkjv@2Corinthians:6:16|). The Father is the source of life and so "I live because of the Father" (\kag“ z“ dia ton patera\). {He that eateth me} (\ho tr“g“n me\). Still bolder putting of the mystical appropriation of Christ (51,53,54,56|). {Because of me} (\di' eme\). The same idea appears in strkjv@14:19|: "Because I live ye shall live also." See strkjv@11:25|. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of \dia\ with the accusative as with \dia ton patera\ just before. It occurs also in strkjv@15:3|. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See strkjv@1John:4:9| where \dia\ is used with the genitive (\di' autou\) as the intermediate agent, not the ground or reason as here.

rwp@John:6:58 @{This is the bread} (\houtos estin ho artos\). Summary and final explanation of the true manna (from verse 32| on) as being Jesus Christ himself.

rwp@John:6:60 @{A hard saying} (\sklˆros\). "This saying is a hard one." Old adjective, rough, harsh, dried hard (from \skell“\, to dry), probably the last saying of Jesus that he was the bread of life come down from heaven and they were to eat him. It is to be hoped that none of the twelve joined the many disciples in this complaint. {Hear it} (\autou akouein\). Or "hear him," hear with acceptation. For \akou“\ with the genitive see strkjv@10:3,16,27|.

rwp@John:6:61 @{Knowing in himself} (\eid“s en heaut“i\). Second perfect active participle of \oida\. See strkjv@2:25| for this supernatural insight into men's minds. {Murmured} (\gogguzousin\). Present active indicative retained in indirect discourse. See 41| for \gogguz“\. {At this} (\peri toutou\). "Concerning this word." {Cause to stumble} (\skandalizei\). Common Synoptic verb from \skandalon\ for which see strkjv@Matthew:5:29|. In John again only in strkjv@16:1|.

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

rwp@John:6:66 @{Upon this} (\ek toutou\). Same idiom in strkjv@19:12|. "Out of this saying or circumstance." Jesus drew the line of cleavage between the true and the false believers. {Went back} (\apˆlthon eis ta opis“\). Aorist (ingressive) active indicative of \aperchomai\ with \eis ta opis“\, "to the rear" (the behind things) as in strkjv@18:6|. {Walked no more with him} (\ouketi met' autou periepatoun\). Imperfect active of \peripate“\. The crisis had come. These half-hearted seekers after the loaves and fishes and political power turned abruptly from Jesus, walked out of the synagogue with a deal of bluster and were walking with Jesus no more. Jesus had completely disillusioned these hungry camp-followers who did not care for spiritual manna that consisted in intimate appropriation of the life of Jesus as God's Son.

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

rwp@John:7:2 @{The feast of tabernacles} (\hˆ skˆnopˆgia\). Only New Testament example of this word (\skˆnˆ\, tent, \pˆgnumi\, to fasten as in strkjv@Hebrews:8:2|). Technical name of this feast (Deuteronomy:16:13; strkjv@Leviticus:23:34,43|). It began on the 15th of the month Tisri (end of September) and lasted seven days and finally eight days in post-exilic times (Nehemiah:8:18|). It was one of the chief feasts of the Jews.

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

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

rwp@John:7:6 @{My time is not yet come} (\ho kairos ho emos oup“ parestin\). Only use with verse 8| of \kairos\ in this Gospel, elsewhere \chronos\ (John:5:6|) or more often \h“ra\ (2:4|) "the predestined hour" (Bernard). Here \kairos\ is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse 8|. At the feast of tabernacles Jesus did make such public claims (7:29,33; strkjv@8:12,28,38,42,58|). \Parestin\ is present active indicative of \pareimi\, old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them.

rwp@John:7:7 @{Cannot hate} (\ou dunatai misein\). Because of "the law of moral correspondence" (Westcott), often in John for "inherent impossibility" (Vincent). The brothers of Jesus here belong to the unbelieving world (\kosmos\) which is unable to love Jesus (15:18,23,24|) and which Jesus had already exposed ("testify," \martur“\, strkjv@5:42,45|). This unbelieving "world" resented the exposure (3:19|, cf. strkjv@18:37|).

rwp@John:7:10 @{Were gone up} (\anebˆsan\). Second aorist active indicative of \anabain“\, not past perfect though the action is antecedent in fact to the following \tote anebˆ\. The Greek does not always draw the precise distinction between the merely punctiliar (aorist) antecedent action and the past perfect (2:9; strkjv@4:45|). {He also} (\tote autos\). As well as the brothers. {Not publicly} (\ou phaner“s\). Against their advice in verse 4|, using \phaner“son\ (the very same word stem). {But as it were in secret} (\alla h“s en krupt“i\). "Not with the usual caravan of pilgrims" (Bernard). Just the opposite of their advice in verse 4| with the same phrase \en phaner“i\. Plainly Jesus purposely went contrary to the insincere counsel of his brothers as to the manner of his Messianic manifestation. This secrecy concerned solely the journey to Jerusalem, not his public teaching there after his arrival (7:26,28; strkjv@18:20|).

rwp@John:7:12 @{Much murmuring} (\goggusmos polus\). This Ionic onomatopoetic word is from \gogguz“\ for which verb see strkjv@6:41,61; strkjv@7:32|, for secret displeasure (Acts:6:1|) or querulous discontent (Phillipians:2:14|). {Among the multitudes} (\en tois ochlois\). "The multitudes" literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (6:66|). {A good man} (\agathos\). Pure in motive. See strkjv@Mark:10:17f.; strkjv@Romans:5:7| (absolute sense of God). Superior to \dikaios\. Jesus had champions in these scattered groups in the temple courts. {Not so, but he leadeth the multitude astray} (\ou, alla planƒi ton ochlon\). Sharp clash in the crowd. Present active indicative of \plana“\, to go astray (Matthew:18:12f.|), like our "planets," to lead others astray (Matthew:24:4,5,11|, etc.). In the end the rulers will call Jesus "that deceiver" (\ekeinos ho planos\, strkjv@Matthew:27:63|). The Jewish leaders have a following among the crowds as is seen (7:31f.|).

rwp@John:7:13 @{Howbeit} (\mentoi\). See strkjv@4:27| for this compound particle (\men, toi\), by way of exception, but yet. {Spake} (\elalei\). Imperfect active of \lale“\, "was speaking," picturing the whispering or secret talk ({no man openly}, \oudeis parrˆsiƒi\). Best MSS. do not have \en\ here with \parrˆsiƒi\ (locative or instrumental case of manner) as in strkjv@7:26; strkjv@10:24; strkjv@11:54|, but \en\ genuine in strkjv@7:4; strkjv@Colossians:2:15|. This adverbial use of \parrˆsiƒi\ is common enough (Mark:8:37|). {For fear of the Jews} (\dia ton phobon t“n Ioudai“n\). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in strkjv@19:38; strkjv@20:19|.

rwp@John:7:15 @{Marvelled} (\ethaumazon\). Picturesque imperfect active of \thaumaz“\, "were wondering." After all the bluster of the rulers (verse 13|) here was Jesus teaching without interruption. {Knoweth letters} (\grammata oiden\). Second perfect active indicative used as present. \Grammata\, old word from \graph“\, to write, is originally the letters formed (Galatians:6:11|), then a letter or epistle (Acts:28:21|), then the sacred Scriptures (John:5:47; strkjv@2Timothy:3:15|), then learning like Latin _litterae_ and English letters (Acts:26:24; strkjv@John:7:15|). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott). {Having never learned} (\mˆ memathˆk“s\). Perfect active participle of \manthan“\ with \mˆ\, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts:4:13|). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).

rwp@John:7:16 @{Mine} (\emˆ\). Possessive pronoun, "not mine in origin." Jesus denies that he is self-taught, though not a schoolman. {But his that sent me} (\alla tou pempsantos me\). Genitive case of the articular participle (first aorist active of \pemp“\). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of "the one who sent me" of the Father (4:34; strkjv@5:23,24,30,37; strkjv@6:38-40,44; strkjv@7:16,18,28|, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis.

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

rwp@John:7:18 @{From himself} (\aph' heautou\). This kind of teacher is self-taught, pushes his own ideas, presses his own claims for position and glory, "blows his own horn" as we say. Jesus is the other type of teacher, seeks the glory of the one who sent him, whose herald and ambassador he is. {The same} (\houtos\). "This one." {Unrighteousness} (\adikia\). Old word from \adikos\ (\a\ privative and \dikˆ\). Here in contrast with "true" (\alˆthˆs\). See strkjv@2Thessalonians:2:10; strkjv@1Corinthians:13:6| for the deceit of unrighteousness in contrast with truth as here.

rwp@John:7:20 @{The multitude} (\ho ochlos\). Outside of Jerusalem (the Galilean crowd as in verses 11f.|) and so unfamiliar with the effort to kill Jesus recorded in strkjv@5:18|. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (7:13,15,25,26,30,32|, etc.), the multitude from Galilee and elsewhere (10-13,20,31,40,49|), the common people of Jerusalem (25|), the Roman soldiers (45f.|). {Thou hast a devil} (\daimonion echeis\). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew:11:18; strkjv@Luke:7:33|). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).

rwp@John:7:21 @{One work} (\hen ergon\). Direct allusion to the healing of the impotent man when in Jerusalem before (5:1ff.|). He had wrought others before (2:23; strkjv@4:45|), but this one on the Sabbath caused the rulers to try to kill Jesus (5:18|). Some wondered then, others had murder in their hearts. This crowd here is ignorant.

rwp@John:7:22 @{For this cause} (\dia touto\). Some would take this phrase with the preceding verb \thaumazete\ (ye marvel for this cause). {Hath given} (\ded“ken\). Present active indicative of \did“mi\ (permanent state). {Not that it is of Moses, but of the fathers} (\ouch hoti ek tou M“use“s estin all' ek t“n pater“n\). A parenthesis to explain that circumcision is older in origin than Moses. {And on the sabbath ye circumcise} (\kai en sabbat“i peritemnete\). Adversative use of \kai\=and yet as in 19|. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath).

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

rwp@John:7:26 @{They say nothing unto him} (\ouden autoi legousin\). But only make sneering comments about him (7:16|) in spite of his speaking "openly" (\parrˆsiƒi\, for which word see strkjv@7:13; strkjv@18:20|) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also. {Can it be that the rulers indeed know} (\mˆ pote alˆth“s egn“sin hoi archontes\). Negative answer expected by \mˆ pote\ and yet there is ridicule of the rulers in the form of the question. See a like use of \mˆ pote\ in strkjv@Luke:3:15|, though nowhere else in John. \Egn“san\ (second aorist ingressive active indicative of \gin“sk“\) may refer to the examination of Jesus by these rulers in strkjv@5:19ff.| and means, "Did they come to know or find out" (and so hold now)? {That this is the Christ} (\hoti houtos estin ho Christos\). The Messiah of Jewish hope.

rwp@John:7:27 @{Howbeit} (\alla\). Clearly adversative here. {This man} (\touton\). Possibly contemptuous use of \houtos\ as may be true in 25,26|. {Whence he is} (\pothen estin\). The Galilean Jews knew the family of Jesus (6:42|), but they knew Jesus only as from Nazareth, not as born in Bethlehem (verse 42|). {When the Christ cometh} (\ho Christos hotan erchˆtai\). Prolepsis of \ho Christos\ and indefinite temporal clause with \hotan\ and the present middle subjunctive \erchˆtai\ rather than the more usual second aorist active \elthˆi\ as in verse 31|, a trifle more picturesque. This is a piece of popular theology. "Three things come wholly unexpected--Messiah, a godsend, and a scorpion" (_Sanhedrin_ 97a). The rulers knew the birthplace to be Bethlehem (7:42; strkjv@Matthew:2:5f.|), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah (_Apoc. of Bar_. XXIX. 3; 2Esdr. strkjv@7:28; strkjv@13:32; Justin Martyr, _Tryph_. 110).

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

rwp@John:7:32 @{The Pharisees} (\hoi Pharisaioi\). This group of the Jewish rulers (7:11,15,25f.|) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew:16:6|) and they join here (\hoi archiereis\, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.|) and still more now. {Heard the multitude murmuring} (\ˆkousan tou ochlou gogguzontos\). First aorist active indicative of \akou“\ with the genitive case and the descriptive participle of the vivid onomatopoetic verb \gogguz“\ (verse 12|) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31|) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see strkjv@7:45; strkjv@11:47,57; strkjv@Matthew:21:45; strkjv@27:62|, the organized court) to send "officers" (\hupˆretas\) "to take him" (\hina pias“sin auton\, final clause with \hina\ and first aorist active subjunctive of \piaz“\ for which verb see verse 30|). For \hupˆretas\ (temple police here) see verse 45; strkjv@18:3,12,22; strkjv@19:6; strkjv@Acts:5:22,26|. For the word see strkjv@Matthew:5:25; strkjv@Luke:1:2|, "an under rower" (\hupo, eretˆs\), any assistant.

rwp@John:7:34 @{And shall not find me} (\kai ouch heurˆsete me\). Future active indicative of \heurisk“\. Jesus had said: "Seek and ye shall find" (Matthew:7:7|), but this will be too late. Now they were seeking (verse 30|) to kill Jesus, then they will seek deliverance, but too late. {Where I am} (\hopou eimi eg“\). No conflict with verse 33|, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellowship with the Father" (Vincent). {Ye cannot come} (\humeis ou dunasthe elthein\). This fellowship was beyond the comprehension of these hostile Jews. See the same idea in strkjv@7:36| by the Jews; strkjv@8:21| to the Jews and then to the disciples with the addition of "now" (\arti\, strkjv@13:33|, \nun\ in strkjv@13:36|).

rwp@John:7:35 @{Among themselves} (\pros heautous\). These Jewish leaders of verse 32| talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, \houtos\). {That} (\hoti\). Almost result like \hoti\ in strkjv@Matthew:8:27|. {Will he go?} (\mˆ mellei poreuesthai;\). Negative answer expected in an ironical question, "Is he about to go?" {Unto the Dispersion among the Greeks} (\eis tˆn diasporan t“n Hellˆn“n\). Objective genitive \t“n Hellˆn“n\ (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks. \Diaspora\ is from \diaspeir“\, to scatter apart (Acts:8:1,4|). It occurs in Plutarch and is common in the LXX, in the N.T. only here, strkjv@James:1:1; strkjv@1Peter:1:1|. There were millions of these scattered Jews. {And teach the Greeks} (\kai didaskein tous Hellˆnas\). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual" (Dods).

rwp@John:7:36 @{What is this word?} (\Tis estin ho logos houtos;\). Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later (\13:37\).

rwp@John:7:37 @{Now on the last day} (\en de tˆi eschatˆi hˆmerƒi\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (\tˆi megalˆi tˆs heortˆs\). {Stood and cried} (\histˆkei kai ekrasen\). Past perfect active of \histˆmi\ used as imperfect and intransitive and first aorist active of \kraz“\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsƒi\). Third class condition with \ean\ and present active subjunctive of \dipsa“\, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted strkjv@Isaiah:12:3|: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).

rwp@John:7:38 @{He that believeth on me} (\ho pisteu“n eis eme\). Nominative absolute as is not uncommon. {The scripture} (\hˆ graphˆ\). No precise passage can be quoted, though similar idea in several (Isaiah:55:1; strkjv@58:11; strkjv@Zechariah:13:1; strkjv@14:8; strkjv@Ezekiel:47:1; strkjv@Joel:3:18|). Chrysostom confines it to strkjv@Isaiah:28:16| by punctuation (only the nominative absolute as the Scripture). {Out of his belly shall flow rivers of living water} (\potamoi ek tˆs koilias autou reusousin hudatos z“ntos\). Some ancient Western writers connect \pinet“\ of verse 37| with \ho pisteu“n\ in verse 38|. By this arrangement \autou\ (his) with \koilias\ is made to refer to Christ, not to the believer. Burney argues that \koilia\ is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to strkjv@Ezekiel:47:1|. C.C. Torrey refers to strkjv@Zechariah:14:8|. But the Eastern writers refer \autou\ (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (John:4:14|). It is a difficult question and Westcott finally changed his view and held \autou\ to refer to Christ. \Reusousin\ is future active indicative of \re“\, old verb, to flow, here only in the N.T.

rwp@John:7:39 @{Which} (\hou\). Genitive by attraction of the relative \ho\ (accusative singular object of \lambanein\) to the case of \tou pneumatos\ (the Spirit) the antecedent. But it is purely grammatical gender (neuter \ho\ because of \pneuma\) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God. {Were to receive} (\emellon lambanein\). Imperfect active of \mell“\ with the present active infinitive \lambanein\, to receive, one of the three constructions with \mell“\ (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost. {For the Spirit was not yet given} (\oup“ gar ˆn pneuma\). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of \eimi\ like \pareimi\ (to be present) appears in strkjv@Acts:19:2| of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). {Because Jesus was not yet glorified} (\hoti Iˆsous oup“ edoxasthˆ\). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (\edoxasthˆ\, first aorist passive indicative of \doxaz“\), used later of the death of Jesus (12:16|), even by Jesus himself (12:23; strkjv@13:31|).

rwp@John:7:41 @{This is the Christ} (\houtos estin ho Christos\). These went further and dared to call Jesus the Messiah and not merely the prophet who might not be the Messiah. They said it openly. {What} (\gar\). These denied that Jesus was the Messiah and gave as their reason (\gar\, for) the fact that he came from Galilee. The use of \mˆ\ expects a negative answer.

rwp@John:7:42 @{The scripture} (\hˆ graphˆ\). The reference is to strkjv@Micah:5:2|, the very passage quoted by the chief priests and scribes in response to Herod's inquiry (Matthew:2:6|). This ignorance of the fact that Jesus was actually born in Bethlehem belongs to the Jews, not to John the author of the Gospel.

rwp@John:7:45 @{Why did ye not bring him?} (\Dia ti ouk ˆgagete auton;\). Second aorist active indicative of \ag“\. Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the (\tous\, note article here referring to verse 32|) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him" (Dods). They were stunned at this outcome.

rwp@John:7:47 @{Are ye also led astray?} (\Mˆ kai humeis peplanˆsthe;\). The Pharisees took the lead in this scornful sneer at the officers. The use of \mˆ\ formally expects a negative answer as in strkjv@4:29|, but the Pharisees really believed it. See also strkjv@6:67|. The verb form is perfect passive indicative of \plana“\, for which see verse 12| with perhaps an allusion to that phase of opinion.

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:7:50 @{Nicodemus} (\Nikodˆmos\). Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in strkjv@19:39| with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous. {Saith} (\legei\). Dramatic present active indicative as in strkjv@2:3|. {Before} (\proteron\). This is genuine, a reference to the visit in chapter 3, but \nuktos\ (by night) is not genuine here. {Being one of them} (\heis “n ex aut“n\). As a member of the Sanhedrin he takes up the challenge in verse 48|. He is both ruler and Pharisee.

rwp@John:7:52 @{Art thou also of Galilee?} (\Mˆ kai su ek tˆs Galilaias ei;\). Formally negative answer expected by \mˆ\, but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob (\ochlos\) of sympathizers with Jesus and is like Jesus himself a Galilean. "These aristocrats of Jerusalem had a scornful contempt for the rural Galileans" (Bernard). {That out of Galilee ariseth no prophet} (\hoti ek tˆs Galilaias prophˆtˆs ouk egeiretai\). As a matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from Galilee. It was simply the rage of the Sanhedrin against Jesus regardless of the facts. Westcott suggests that they may have reference to the future, but that is a mere excuse for them.

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

rwp@John:8:2 @{Early in the morning} (\orthrou\). Genitive of time, \orthros\ meaning daybreak, old word, not in John, though in strkjv@Luke:24:1; strkjv@Acts:5:21|. John uses \pr“i\ (18:28; strkjv@20:1; strkjv@21:4|). {He came again into the temple} (\palin paregeneto eis to hieron\). If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. {And all the people came unto him} (\kai pƒs ho laos ˆrcheto pros auton\). Imperfect middle of \erchomai\ picturing the enthusiasm of the whole (\pas\) crowd now as opposed to the divisions in chapter 7. {Taught} (\edidasken\). Imperfect active of \didask“\. He took his seat (\kathisas\, ingressive active participle of \kathiz“\) as was customary for Jesus and began to teach (inchoative imperfect). Songs:the picture.

rwp@John:8:3 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Luke:5:30; strkjv@6:7|, etc.). {Bring} (\agousin\). Vivid dramatic present active indicative of \ag“\. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus. {Taken in adultery} (\epi moicheiƒi kateilemmenˆn\). Perfect passive participle of \katalamban“\, old compound to seize (Mark:9:18|), to catch, to overtake (John:12:35|), to overcome (or overtake) in strkjv@1:5|. {Having let her in the midst} (\stˆsantes autˆn en mes“i\). First aorist active (transitive) participle of \histˆmi\. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.

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

rwp@John:8:6 @{Tempting him} (\peirazontes auton\). Evil sense of this present active participle of \peiraz“\, as so often (Mark:8:11; strkjv@10:2|, etc.). {That they might have whereof to accuse him} (\hina ech“sin katˆgorein autou\). Purpose clause with \hina\ and present active subjunctive of \ech“\. This laying of traps for Jesus was a common practice of his enemies (Luke:11:16|, etc.). Note present active infinitive of \katˆgore“\ (see strkjv@Matthew:12:10| for the verb) to go on accusing (with genitive \autou\). It was now a habit with these rabbis. {Stooped down} (\kat“ kupsas\). First aorist active participle of \kupt“\, old verb to bow the head, to bend forward, in N.T. only here and verse 8; strkjv@Mark:1:7|. The use of \kat“\ (down) gives a vivid touch to the picture. {With his finger} (\t“i daktul“i\). Instrumental case of \daktulos\ for which see strkjv@Matthew:23:4|. {Wrote on the ground} (\kategraphen eis tˆn gˆn\). Imperfect active of \katagraph“\, old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of \katagraph“\ leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman's sin.

rwp@John:8:9 @{Went out} (\exˆrchonto\). Inchoative imperfect. Graphic picture. {One by one} (\heis kath' heis\). Not a Johannine phrase, but in strkjv@Mark:14:19| where also the second nominative is retained as if \kath'\ (\kata\) is regarded as a mere adverb and not as a preposition. {Beginning from the eldest} (\arxamenoi apo t“n presbuter“n\). "From the elder (comparative form, common in _Koin‚_ as superlative) men," as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman" (Dods). {Was left alone} (\kateleiphthˆ monos\). First aorist effective passive indicative of \kataleip“\, to leave behind, with predicate nominative \monos\. "Jesus was left behind alone." {And the woman, where she was, in the midst} (\kai hˆ gunˆ en mes“i ousa\). The woman was left behind also "being in the midst" as they had placed her (verse 3|) before they were conscience stricken and left.

rwp@John:8:11 @{No man, Lord} (\Oudeis, Kurie\). "No one, Sir." She makes no excuse for her sin. Does she recognize Jesus as "Lord"? {Neither do I condemn thee} (\Oude eg“ se katakrin“\). Jesus does not condone her sin. See strkjv@8:15| for "I do not judge (condemn) any one." But he does give the poor woman another chance. {Henceforth sin no more} (\apo tou nun mˆketi hamartane\). See also strkjv@5:14| where this same language is used to the impotent man. It literally means (prohibition with present active imperative): "Henceforth no longer go on sinning." One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved.

rwp@John:8:12 @{Again therefore} (\palin oun\). This language fits in better with strkjv@7:52| than with strkjv@8:11|. Just suppose Jesus is in the temple on the following day. {Unto them} (\autois\). The Pharisees and crowds in the temple after the feast was past. {I am the light of the world} (\eg“ eimi to ph“s tou kosmou\). Jesus had called his followers "the light of the world" (Matthew:5:14|), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (1:9; strkjv@3:19|). The Psalmist calls God his Light (27:1|). Songs:Isaiah:60:19|. At the feast of tabernacles in the Court of the Women where Jesus was on this day (8:20|) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in strkjv@9:5|) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. {Shall have the light of life} (\hexei to ph“s tˆs z“ˆs\). The light which springs from and issues in life (Westcott). Cf. strkjv@6:33,51| about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.

rwp@John:8:13 @{Of thyself} (\peri seautou\). This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself" (_Mishnah, Ketub_. 11. 9). Hence, they say, "not true" (\ouk alˆthes\), not pertinent. "They were still in the region of pedantic rules and external tests." In strkjv@John:5:31| Jesus acknowledged this technical need of further witness outside of his own claims (John:19-30|) and proceeded to give it (John:32-47|) in the testimony of the Baptist, of the Father, of his works, of the Scriptures, and of Moses in particular.

rwp@John:8:14 @{Even if} (\kan\). That is \kai ean\, a condition of the third class with the present active subjunctive \martur“\. Jesus means that his own witness concerning himself is true (\alˆthes\) even if it contravenes their technical rules of evidence. He can and does tell the truth all by himself concerning himself. {For I know whence I came and whither I go} (\hoti oida pothen ˆlthon kai pou hupag“\). In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in strkjv@17:5| and to the return to the Father after the death and resurrection as in strkjv@13:3; strkjv@14:2f|. He again puts both ideas together in one crisp clause in strkjv@16:28| for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. "But ye know not whence I come nor whither I go" (\humeis de ouk oidate pothen erchomai ˆ pou hupag“\). He had spoken of his heavenly destiny (7:33|). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (_Words of the Lord Jesus_) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun.

rwp@John:8:15 @{After the flesh} (\kata tˆn sarka\). According to the standards of the flesh (2Corinthians:5:16|). The Baptist had said: "There stands one among you whom ye know not" (John:1:26|). The Light of the World had come, but they loved darkness rather than light (3:19|), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2Corinthians:4:4|).

rwp@John:8:17 @{Yea and in your law} (\kai en t“i nom“i de t“i humeter“i\). Same use of \kai--de\ as in verse 16|. They claimed possession of the law (7:49|) and so Jesus takes this turn in answer to the charge of single witness in verse 13|. He will use similar language (your law) in strkjv@10:34| in an _argumentum ad hominem_ as here in controversy with the Jews. In strkjv@15:24| to the apostles Jesus even says "in their law" in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see strkjv@Deuteronomy:17:6; strkjv@19:15|. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (5:37|).

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

rwp@John:8:20 @{In the treasury} (\en t“i gazophulaki“i\). See already strkjv@Mark:12:41; strkjv@Luke:21:1| for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers" (Bernard). The Persian word _gaza_ (treasure) occurs only once in the N.T. (Acts:8:27|) and the compound (\phulakˆ\, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple." This court was probably the most public part of the temple (Vincent). {And} (\kai\)="and yet" as in strkjv@1:10|, etc. {Because his hour was not yet come} (\hoti oup“ elˆluthei hˆ h“ra autou\). {Reason} (\hoti\) given why no one seized (\epiasen\, cf. strkjv@7:30|) him. \Elˆluthei\ is past perfect active of \erchomai\, "had not yet come." This very use of \h“ra\ appears in strkjv@2:4| and the very clause in strkjv@7:30| which see.

rwp@John:8:22 @{Will he kill himself?} (\mˆti apoktenei heauton;\). Negative answer formally expected, but there is a manifest sneer in the query. "The mockery in these words is alike subtle and bitter" (Vincent). It was a different group of Jews in strkjv@7:31| who cynically suggested that he was going to work among the Greeks in the Dispersion. Here they infer that Jesus refers to the next world. They suggest the depths of Gehenna for him as the abode of suicides (Josephus, _War_ III. viii. 5). Of course the rabbis could not join Jesus there! Edersheim argues against this view.

rwp@John:8:23 @{Ye are from beneath} (\humeis ek t“n kat“\). This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (8:44|), but the use of \ek tou kosmou toutou\ ("of this world" in origin) as parallel to what we have here seems to prove that the contrast between \kat“\ and \an“\ here is between the earthly (sensual) and the heavenly as in strkjv@James:3:15-17|. See also strkjv@Colossians:3:1|. This is the only use of \kat“\ in John (except strkjv@8:6|). These proud rabbis had their origin in this world of darkness (1:9|) with all its limitations. {I am from above} (\eg“ ek t“n an“ eimi\). The contrast is complete in origin and character, already stated in strkjv@3:31|, and calculated to intensify their anger.

rwp@John:8:28 @{When ye have lifted up the Son of man} (\hotan hups“sˆte ton huion tou anthr“pou\). Indefinite temporal clause with \hotan\ (\hote + an\) and the first aorist active subjunctive of \hupso“\, to lift up (_Koin‚_ verb from \hupsos\, height), used several times in John of the Cross of Christ (3:14; strkjv@8:28; strkjv@12:32,34|). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up" (actually lift up, ingressive aorist). In strkjv@Acts:2:33| the verb is used of the Ascension. {Shall ye know} (\gn“sesthe\). Future (ingressive aoristic) middle of \gin“sk“\. _Cognoscetis ex re quod nunc ex verbo non creditis_ (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (16:8|). For {I am} (\eg“ eimi\) see on verse ¯24|. {As the Father taught me} (\Kath“s edidasken me ho patˆr\). This claim Jesus repeats (see verse 26|) and clearly makes on his arrival at the feast (7:16f.|). This fact marks Jesus off from the rabbis.

rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphˆken me monon\). First aorist active indicative of \aphiˆmi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta aut“i\). This old verbal adjective, from \aresk“\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).

rwp@John:8:31 @{Which had believed him} (\tous pepisteukotas aut“i\). Articular perfect active participle of \pisteu“\ with dative \aut“i\ (trusted him) rather than \eis auton\ (on him) in verse 30|. They believed him (cf. strkjv@6:30|) as to his claims to being the Messiah with their own interpretation (6:15|), but they did not commit themselves to him and may represent only one element of those in verse 30|, but see strkjv@2:23| for \pisteu“ eis\ there. {If ye abide in my word} (\ean humeis meinˆte en t“i log“i t“i em“i\). Third-class condition with \ean\ and first aorist (constative) active subjunctive. {Are ye truly my disciples} (\alˆth“s mathˆtai mou este\). Your future loyalty to my teaching will prove the reality of your present profession. Songs:the conclusion of this future condition is put in the present tense. As then, so now. We accept church members on _profession_ of trust in Christ. Continuance in the word (teaching) proves the sincerity or insincerity of the profession. It is the acid test of life.

rwp@John:8:32 @{And ye shall know the truth} (\kai gn“sesthe tˆn alˆtheian\). Truth is one of the marks of Christ (1:14|) and Jesus will claim to Thomas to be the personification of truth (14:6|). But it will be for them knowledge to be learned by doing God's will (7:17|). The word is from \alˆthˆs\ (\a\ privative and \lˆth“\, to conceal, unsealed, open). See also verses 40,44,45|. {And the truth shall make you free} (\kai hˆ alˆtheia eleuther“sei humas\). Future active indicative of \eleuthero“\, old verb from \eleutheros\ (from \erchomai\, to go where one wishes and so free). One of Paul's great words for freedom from the bondage of the law (Romans:6:18; strkjv@Galatians:5:1|). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in strkjv@Romans:8:2|. See strkjv@John:8:36|. This freedom is won alone by Christ (8:36|) and we are sanctified in truth (17:19|). In strkjv@1:17| truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us.

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

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

rwp@John:8:35 @{The bondservant} (\ho doulos\)... {the son} (\ho huios\). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Genesis:21:10|) and Paul's use of it in strkjv@Galatians:4:30|. We do not know that there is any reference here to Hagar and Ishmael. See also strkjv@Hebrews:3:5| (Numbers:12:7|) for a like contrast between Moses as servant (\therap“n\) in God's house and Christ as Son (\huios\) over God's house.

rwp@John:8:36 @{If therefore the son shall make you free} (\ean oun ho huios humas eleuther“sˆi\). Condition of third class with \ean\ and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do. {Ye shall be free indeed} (\ont“s eleutheroi esesthe\). Old and common adverb from participle \ont“n\, actually, really (cf. strkjv@Luke:24:34|). But this spiritual freedom was beyond the concept or wish of these Jews.

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

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

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

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

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

rwp@John:9:8 @{Neighbours} (\geitones\). From \gˆ\ (land), of the same land, old word. See strkjv@Luke:14:2|. {Saw him} (\the“rountes\). Present active participle of \the“re“\, who used to observe him. {Aforetime} (\to proteron\). Adverbial accusative, "the former time," formerly. {That he was a beggar} (\hoti prosaitˆs ˆn\). See strkjv@4:19; strkjv@12:19| for declarative \hoti\ after \the“re“\. But it is entirely possible that \hoti\ here is "because" (Westcott). \Prosaitˆs\ is a late word for beggar, in N.T. only here and strkjv@Mark:10:46|. It is from \prosaite“\, to ask in addition (see \prosait“n\ below), a thing that beggars know how to do. {Is not this he that sat and begged?} (\Ouch houtos estin ho kathˆmenos kai prosait“n;\). He had his regular place and was a familiar figure. But now his eyes are wide open.

rwp@John:9:11 @{The man that is called Jesus} (\ho anthr“pos ho legomenos Iˆsous\). He does not yet know Jesus as the Messiah the Son of God (9:36|). {I received sight} (\aneblepsa\). First aorist active indicative of \anablep“\, old verb to see again, to recover sight, not strictly true of this man who had never seen. He got back sight that he had never had. Originally the verb means to look up (Matthew:14:19|).

rwp@John:9:14 @{Now it was the sabbath} (\ˆn de sabbaton\). Literally, "Now it was a sabbath" (no article). To the Pharisees this fact was a far more important matter than whether or how the thing was done. See Volumes I and II for discussions of the minute Sabbath regulations of the rabbis.

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

rwp@John:9:18 @{The Jews} (\hoi Ioudaioi\). Probably the incredulous and hostile section of the Pharisees in verse 16| (cf. strkjv@5:10|). {Did not believe} (\ouk episteusan\). The facts told by the man, "that he had been blind and had received his sight" (\hoti ˆn tuphlos kai aneblepsen\), conflicted with their theological views of God and the Sabbath. Songs:they refused belief "until they called the parents" (\he“s hotou eph“nˆsan tous goneis\). Usual construction of \he“s hotou\ ( = until which time, like \he“s\ alone) with aorist active indicative of \ph“ne“\, old verb from \ph“nˆ\ (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity.

rwp@John:9:19 @{Is this your son who ye say was born blind? how doth he now see?} (\Houtos estin ho huios hum“n, hon humeis lˆgete hoti tuphlos egennˆthˆ; p“s oun blepei arti;\). It was shrewdly put with three questions in one in order to confuse the parents if possible and give the hostile Pharisees a handle.

rwp@John:9:20 @{We know that this is our son, and that he was born blind} (\Oidamen hoti houtos estin ho huios hˆm“n kai hoti tuphlos egennˆthˆ\). These two questions the parents answer clearly and thus cut the ground from under the disbelief of these Pharisees as to the fact of the cure (verse 18|). Songs:these Pharisees made a failure here.

rwp@John:9:23 @{Therefore} (\dia touto\). "For this reason." Reason enough for due caution.

rwp@John:9:24 @{A second time} (\ek deuterou\). He had given the Pharisees the facts the first time (9:15|). It was really the third time (see \palin\ in strkjv@9:17|). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue. {Give glory to God} (\dos doxan t“i the“i\). Second aorist active imperative of \did“mi\ (cf. \sches, hes\). This phrase does not mean gratitude to God as in strkjv@Luke:17:18|. It is rather an adjuration to speak the truth (Joshua:7:19; strkjv@1Samuel:6:5|) as if he had not done it before. Augustine says: "_Quid est Daniel:gloriam Deo? Nega quod accepisti._" Is a sinner (\hamart“los estin\). They can no longer deny the fact of the cure since the testimony of the parents (9:19|) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between \dikaios\ (righteous) and \hamart“los\ (sinner).

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

rwp@John:9:27 @{I told you even now} (\eipon humin ˆdˆ\). In verses 15,17,25|. {Would ye also become his disciples?} (\Mˆ kai humeis thelete autou mathˆtai genesthai;\). Negative answer formally expected, but the keenest irony in this gibe. Clearly the healed man knew from the use of "also" (\kai\) that Jesus had some "disciples" (\mathˆtai\, predicate nominative with the infinitive \genesthai\) and that the Pharisees knew that fact. "Do ye also (like the Galilean mob) wish, etc." See strkjv@7:45-52|. It cut to the bone.

rwp@John:9:28 @{They reviled him} (\eloidorˆsan auton\). First aorist active indicative of \loidore“\, old verb from \loidoros\ (reviler, strkjv@1Corinthians:5:11|), in N.T. only here, strkjv@Acts:23:4; strkjv@1Corinthians:4:12; strkjv@1Peter:2:23|. {Thou art his disciple} (\su mathˆtˆs ei ekeinou\). Probably a fling in \ekeinou\ (of that fellow). He had called him a prophet (9:17|) and became a joyful follower later (9:36-38|). {But we are disciples of Moses} (\hˆmeis de tou M“use“s esmen mathˆtai\). This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed.

rwp@John:9:29 @{We know that God hath spoken unto Moses} (\hˆmeis oidamen hoti M“usei lelalˆken ho theos\). Perfect active indicative of \lale“\, so still on record. See strkjv@Exodus:33:11|. For \lale“\ used of God speaking see strkjv@Hebrews:1:1|. They are proud to be disciples of Moses. {But as for this man, we do not know whence he is} (\touton de ouk oidamen pothen estin\). "This fellow" they mean by "\touton\" in emphatic position, we do not even know whence he is. Some of the people did (7:27|), but in the higher sense none of the Jews knew (8:14|). These Pharisees neither knew nor cared.

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

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

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

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

rwp@John:9:34 @{Thou wast altogether born in sin} (\en hamartiais su egennˆthˆs holos\). First aorist passive indicative of \genna“\. "In sins thou wast begotten (or born) all of thee." \Holos\ is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges. {And dost thou teach us?} (\kai su didaskeis hˆmas;\). The audacity of it all. Note emphasis on \su\ (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument. {And they cast him out} (\kai exebalon auton ex“\). Effective second aorist active indicative of \ekball“\ intensified by the addition of \ex“\. Probably not yet expulsion from the synagogue (9:22|) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See strkjv@6:37| for another use of \ekball“ ex“\ besides strkjv@9:35|.

rwp@John:9:35 @{Finding him} (\heur“n auton\). Second aorist active participle of \heurisk“\, after search because of what he had heard (\ˆkousen\). {Dost thou believe on the Son of God?} (\Su pisteueis eis ton huion tou theou;\). Songs:A L Theta and most versions, but Aleph B D W Syr-sin read \tou anthr“pou\ (the Son of Man), almost certainly correct. In either case it is a distinct Messianic claim quite beyond the range of this man's limited knowledge, keen as he is.

rwp@John:9:36 @{And who is he, Lord, that I may believe on him?} (\Kai tis estin, kurie;\). The initial \kai\ (and) is common (Mark:10:26; strkjv@Luke:10:29; strkjv@18:26|). Probably by \kurie\ he means only "Sir." It usually comes at the beginning of the sentence, not at the end as here and verse 38|. {That I may believe on him} (\hina pisteus“ eis auton\). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus.

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

rwp@John:9:39 @{For judgement} (\eis krima\). The Father had sent the Son for this purpose (3:17|). This world (\kosmos\) is not the home of Jesus. The \krima\ (judgement), a word nowhere else in John, is the result of the \krisis\ (sifting) from \krin“\, to separate. The Father has turned over this process of sifting (\krisis\) to the Son (5:22|). He is engaged in that very work by this miracle. {They which see not} (\hoi mˆ blepontes\). The spiritually blind as well as the physically blind (Luke:4:18; strkjv@Isaiah:42:18|). Purpose clause with \hina\ and present active subjunctive \blep“sin\ (may keep on seeing). This man now sees physically and spiritually. {And that they which see may become blind} (\kai hoi blepontes tuphloi gen“ntai\). Another part of God's purpose, seen in strkjv@Matthew:11:25; strkjv@Luke:10:21|, is the curse on those who blaspheme and reject the Son. Note ingressive aorist middle subjunctive of \ginomai\ and predicate nominative. \Hoi blepontes\ are those who profess to see like these Pharisees, but are really blind. Blind guides they were (Matthew:23:16|). Complacent satisfaction with their dim light.

rwp@John:10:1 @{Verily, Verily} (\Amˆn, amˆn\). Solemn prelude by repetition as in strkjv@1:51|. The words do not ever introduce a fresh topic (cf. strkjv@8:34,51,58|). Songs:in strkjv@10:7|. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (9:24,29|). Songs:Jesus has a direct word for them. Songs:Jesus begins this allegory in a characteristic way. John does not use the word \parabolˆ\, but \paroimia\ (verse 6|), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in strkjv@Luke:15|. He first tells it in verses 1-5| and then explains and expands it in verses 7-18|. {Into the fold of the sheep} (\eis tˆn aulˆn t“n probat“n\). Originally \aulˆ\ (from \a“\, to blow) in Homer's time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and verse 16|. It later came to mean the house itself or palace (Matthew:26:3,58|, etc.). In the papyri it means the court attached to the house. {Climbeth up} (\anabain“n\). Present active participle of \anabain“\, to go up. One who goes up, not by the door, has to climb up over the wall. {Some other way} (\allachothen\). Rare word for old \allothen\, but in 4Macc. strkjv@1:7 and in a papyrus. Only here in N.T. {The same} (\ekeinos\). "That one" just described. {Is a thief and a robber} (\kleptˆs estin kai lˆistˆs\). Both old and common words (from \klept“\, to steal, \lˆizomai\, to plunder). The distinction is preserved in the N.T. as here. Judas was a \kleptˆs\ (John:12:6|), Barabbas a robber (18:40|) like the two robbers (Matthew:27:38,44|) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See strkjv@Mark:11:17|. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.

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:10:6 @{This parable} (\tautˆn tˆn paroimian\). Old word for proverb from \para\ (beside) and \oimos\, way, a wayside saying or saying by the way. As a proverb in N.T. in strkjv@2Peter:2:22| (quotation from strkjv@Proverbs:26:11|), as a symbolic or figurative saying in strkjv@John:16:25,29|, as an allegory in strkjv@John:10:6|. Nowhere else in the N.T. Curiously enough in the N.T. \parabolˆ\ occurs only in the Synoptics outside of strkjv@Hebrews:9:9; strkjv@11:19|. Both are in the LXX. \Parabolˆ\ is used as a proverb (Luke:4:23|) just as \paroimia\ is in strkjv@2Peter:2:22|. Here clearly \paroimia\ means an allegory which is one form of the parable. Songs:there you are. Jesus spoke this \paroimia\ to the Pharisees, "but they understood not what things they were which he spake unto them" (\ekeinoi de ouk egn“san tina ˆn ha elalei autois\). Second aorist active indicative of \gin“sk“\ and note \ˆn\ in indirect question as in strkjv@2:25| and both the interrogative \tina\ and the relative \ha\. "Spake" (imperfect \elalei\) should be "Was speaking or had been speaking."

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

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

rwp@John:10:9 @{The door} (\hˆ thura\). Repeated from verse 7|. {By me if any man enter in} (\di' emou ean tis eiselthˆi\). Condition of third class with \ean\ and second aorist active subjunctive of \eiserchomai\. Note proleptic and emphatic position of \di' emou\. One can call this narrow intolerance, if he will, but it is the narrowness of truth. If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in strkjv@5:23|. He will say it again more sharply in strkjv@14:6|. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today. Jesus offers the open door to "any one" (\tis\) who is willing (\thelei\) to do God's will (7:17|). {He shall be saved} (\s“thˆsetai\). Future passive of \s“z“\, the great word for salvation, from \s“s\, safe and sound. The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance (\eisleusetai\) and outgo (\exeleusetai\), he will be at home in the daily routine (cf. strkjv@Acts:1:21|) of the sheltered flock. {And shall find pasture} (\kai nomˆn heurˆsei\). Future (linear future) indicative of \heurisk“\, old word from \nem“\, to pasture. In N.T. only here and strkjv@2Timothy:2:17| (in sense of growth). This same phrase occurs in strkjv@1Chronicles:4:40|. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd.

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

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

rwp@John:10:13 @{Because he is a hireling} (\hoti misth“tos estin\). And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf. {And careth not for the sheep} (\kai ou melei aut“i peri t“n probat“n\). Literally, "and it is no care to him about the sheep." This use of the impersonal \melei\ (present active indicative) is quite common, as in strkjv@Matthew:22:16|. But God does care (1Peter:5:7|).

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

rwp@John:10:15 @{And I know the Father} (\kag“ gin“sk“ ton patera\). Hence he is qualified to reveal the Father (1:18|). The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said, though it stands above all else (Matthew:11:27; strkjv@Luke:10:22; strkjv@John:17:21-26|). We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd's voice and do love to follow his leadership here and now in spite of thieves, robbers, wolves, hirelings. {And I lay down my life for the sheep} (\kai tˆn psuchˆn mou tithˆmi huper t“n probat“n\). This he had said in verse 11|, but he repeats it now for clearness. This he does not just as an example for the sheep and for under-shepherds, but primarily to save the sheep from the wolves, the thieves and robbers.

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

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

rwp@John:10:21 @{Of one possessed with a demon} (\daimonizomenou\). Genitive of present passive participle of \daimoniz“\. They had heard demoniacs talk, but not like this. {Can a demon open the eyes of the blind?} (\mˆ daimonion dunatai tuphlon ophthalmous anoixai;\). Negative answer expected. Demons would more likely put out eyes, not open them. It was an unanswerable question.

rwp@John:10:22 @{And it was the feast of the dedication at Jerusalem} (\egeneto de ta enkainia en tois Ierosolumois\). But Westcott and Hort read \tote\ (then) instead of \de\ (and) on the authority of B L W 33 and some versions. This is probably correct: "At that time came the feast of dedication in Jerusalem." \Tote\ does not mean that the preceding events followed immediately after the incidents in strkjv@10:1-21|. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in strkjv@10:22-39| and strkjv@10:1-21|, possibly nearly three months (from just after tabernacles strkjv@7:37| to dedication strkjv@10:22|). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus B.C. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc. strkjv@4:59). The word \enkainia\ (\en\, \kainos\, new) occurs here only in the N.T. It was not one of the great feasts and could be observed elsewhere without coming to Jerusalem. Jesus had apparently spent the time between tabernacles and dedication in Judea (Luke:10:1-13:21|). {Winter} (\cheim“n\). Old word from \cheima\ (\che“\, to pour, rain, or from \chi“n\, snow). See strkjv@Matthew:24:20|.

rwp@John:10:23 @{Was walking} (\periepatei\). Imperfect active of \peripate“\, to walk around, picturesque imperfect. {In Solomon's porch} (\en tˆi stoƒi tou Solom“nos\). A covered colonnade or portico in which people could walk in all weather. See strkjv@Acts:3:11; strkjv@5:12| for this porch. This particular part of Solomon's temple was left uninjured by the Babylonians and survived apparently till the destruction of the temple by Titus A.D. 70 (Josephus, _Ant_. XX. 9,7). When John wrote, it was, of course, gone.

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

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

rwp@John:10:28 @{And I give unto them eternal life} (\kag“ did“mi autois z“ˆn ai“nion\). This is the gift of Jesus now to his sheep as stated in strkjv@6:27,40| (cf. strkjv@1John:2:25; strkjv@5:11|). {And they shall never perish} (\kai ou mˆ apol“ntai\). Emphatic double negative with second aorist middle (intransitive) subjunctive of \apollumi\, to destroy. The sheep may feel secure (3:16; strkjv@6:39; strkjv@17:12; strkjv@18:9|). {And no one shall snatch them out of my hand} (\kai ouch harpasei tis auta ek tˆs cheiros mou\). Jesus had promised this security in Galilee (6:37,39|). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. strkjv@Colossians:3:3| (Your life is hid together with Christ in God).

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

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

rwp@John:10:36 @{Of him whom the Father sanctified and sent into the world} (\hon ho patˆr hˆgiasen kai apesteilen eis ton kosmon\). Another relative clause with the antecedent (\touton\, it would be, object of \legete\) unexpressed. Every word counts heavily here in contrast with the mere judges of strkjv@Psalms:82:6|. {Thou blasphemest} (\hoti blasphˆmeis\). Recitative \hoti\ again before direct quotation. {Because I said} (\hoti eipon\). Causal use of \hoti\ and regular form \eipon\ (cf. \eipa\ in verse 34|). {I am the Son of God} (\huios tou theou eimi\). Direct quotation again after \eipon\. This Jesus had implied long before as in strkjv@2:16| (my Father) and had said in strkjv@5:18-30| (the Father, the Son), in strkjv@9:35| in some MSS., and virtually in strkjv@10:30|. They will make this charge against Jesus before Pilate (19:7|). Jesus does not use the article here with \huios\, perhaps (Westcott) fixing attention on the character of Son rather than on the person as in strkjv@Hebrews:1:2|. There is no answer to this question with its arguments.

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

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

rwp@John:11:2 @{And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair} (\ˆn de Mariam hˆ aleipsasa ton kurion mur“i kai ekmaxasa tous podas autou tais thrixin autˆs\). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (\hˆs ho adelphos Lazaros ˆsthenei\). There is an evident proleptic allusion to the incident described by John in strkjv@12:1-8| just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (\hˆ aleipsasa\, first aorist active articular participle of \aleiph“\, old verb for which see strkjv@Mark:6:13|) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to \ekmaxasa\, old verb \ekmass“\, to wipe off or away (Isaiah:12:3; strkjv@13:5; strkjv@Luke:7:38,44|). Note the Aramaic form \Mariam\ as usual in John, but \Marias\ in verse 1|. When John wrote, it was as Jesus had foretold (Matthew:26:13|), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of strkjv@Luke:7:36-50| is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as \hamart“los\." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in strkjv@8:2| and that the details in strkjv@Luke:7:36-50; strkjv@John:12:1-8| have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?

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

rwp@John:11:5 @{Now Jesus loved} (\ˆgapa de\). Imperfect active of \agapa“\ picturing the continued love of Jesus for this noble family where he had his home so often (Luke:10:38-42; strkjv@John:12:1-8|). The sisters expected him to come at once and to heal Lazarus.

rwp@John:11:7 @{Then after this} (\epeita meta touto\). \Epeita\ (only here in John) means thereafter (Luke:16:7|) and it is made plainer by the addition of \meta touto\ (cf. strkjv@2:12; strkjv@11:11|), meaning after the two days had elapsed. {Let us go into Judea again} (\Ag“men eis tˆn Ioudaian palin\). Volitive (hortative) subjunctive of \ag“\ (intransitive use as in verses 11,16|). They had but recently escaped the rage of the Jews in Jerusalem (10:39|) to this haven in Bethany beyond Jordan (10:40|).

rwp@John:11:8 @{Were but now seeking to stone thee} (\nun ezˆtoun se lithasai\). Conative imperfect of \zˆte“\ with reference to the event narrated in strkjv@10:39| in these very words. {Goest thou thither again?} (\palin hupageis ekei;\). Present active intransitive use of the compound \hupag“\, to withdraw (\6:21; strkjv@8:21\) from this safe retreat (Vincent). It seemed suicidal madness to go back now.

rwp@John:11:9 @{In the day} (\tˆs hˆmeras\). Genitive of time, within the day, the twelve-hour day in contrast with night. The words of Jesus here illustrate what he had said in strkjv@9:4|. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his "hour" which has not yet come. Jesus has courage to face his enemies again to do the Father's will about Lazarus. {If a man walk in the day} (\ean tis peripatˆi en tˆi hˆmerƒi\). Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See strkjv@8:12| for the contrast between walking in the light and in the dark. {He stumbleth not} (\ou proskoptei\). He does not cut (or bump) against this or that obstacle, for he can see. \Kopt“\ is to cut and pros, against.

rwp@John:11:10 @{But if a man walk in the night} (\ean de tis peripatˆi en tˆi nukti\). Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in strkjv@12:35| (1John:2:11|). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. {In him} (\en aut“i\). Spiritual darkness, the worst of all (cf. strkjv@Matthew:6:23; strkjv@John:8:12|). Man has the capacity for light, but is not the source of light. "By the application of this principle Christianity is distinguished from Neo-Platonism" (Westcott).

rwp@John:11:54 @{Therefore walked no more openly} (\oun ouketi parrˆsiƒi periepatei\). Imperfect active of \peripate“\, to walk around. Jesus saw clearly that to do so would bring on the end now instead of his "hour" which was to be at the passover a month ahead. {Into the country near to the wilderness} (\eis tˆn ch“ran eggus tˆs erˆmou\). It was now in Jerusalem as it had become once in Galilee (7:1|) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated. {Into a city called Ephraim} (\eis Ephraim legomenˆn polin\). \Polis\ here means no more than town or village (\k“mˆ\). The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (_War_, IV. ix. 9) a small fort near Bethel in the hill country and in strkjv@2Chronicles:13:19| Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time (\meta t“n mathˆt“n\). But what were they thinking?

rwp@John:11:55 @{Was near} (\ˆn eggus\). See strkjv@2:13| for the same phrase. This last passover was the time of destiny for Jesus. {Before the passover to purify themselves} (\pro tou pascha hina hagnis“sin heautous\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagniz“\, old verb from \hagnos\ (pure), ceremonial purification here, of course. All this took time. These came "from the country" (\ek tˆs ch“ras\), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in strkjv@Luke:17:11-19:28; strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (11:56,57|).

rwp@John:11:56 @{They sought therefore for Jesus} (\ezˆtoun oun ton Iˆsoun\). Imperfect active of \zˆte“\ and common \oun\ of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (7:11|), but now they really mean to kill him. {As they stood in the temple} (\en t“i hier“i hestˆkotes\). Perfect active participle (intransitive) of \histˆmi\, a graphic picture of the various groups of leaders in Jerusalem and from other lands, "the knots of people in the Temple precincts" (Bernard). They had done this at the tabernacles (7:11-13|), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. {That he will not come to the feast?} (\hoti ou mˆ elthˆi eis tˆn heortˆn;\). The form of the question (indirect discourse after \dokeite\) assumes strongly that Jesus will not (\ou mˆ\, double negative with second aorist active \elthˆi\ from \erchomai\) dare to come this time for the reason given in verse 57|.

rwp@John:12:1 @{Jesus therefore} (\Iˆsous oun\). Here \oun\ is not causal, but simply copulative and transitional, "and so" (Bernard), as often in John (1:22|, etc.). {Six days before the passover} (\pro hex hˆmer“n tou pascha\). This idiom, transposition of \pro\, is like the Latin use of _ante_, but it occurs in the old Doric, in the inscriptions and the papyri. See strkjv@Amos:1:1| for it also (cf. Moulton, _Proleg_., pp. 100ff.; Robertson, _Grammar_, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere strkjv@John:11:55-57; strkjv@John:12:1, 9-11|. {Came to Bethany, where Lazarus was, whom Jesus raised from the dead} (\ˆtlhen eis Bˆthanian, hopou ˆn Lazaros, hon ˆgeiren ek nekr“n Iˆsous\). Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (12:9-11|). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage.

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

rwp@John:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin‚_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and strkjv@19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistikˆs\). "Of oil of nard." See already strkjv@11:2| for \murou\ (also strkjv@Matthew:26:7|). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in strkjv@Mark:14:3|. \Pistikˆs\ here and in strkjv@Mark:14:3| probably means genuine (\pistikos\, from \pistos\, reliable). Only two instances in the N.T. {Very precious} (\polutimou\). Old compound adjective (\polus\, much, \timˆ\), in N.T. only here, strkjv@Matthew:13:46; strkjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\ˆleipsen\). First aorist active indicative of \aleiph“\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give both head and feet here. {Wiped} (\exemaxen\). First aorist active indicative of \ekmass“\, old verb to wipe off already in strkjv@11:2; strkjv@Luke:7:38,44|. {With her hair} (\tais thrixin autˆs\). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. {Was filled with the odour of the ointment} (\eplˆr“thˆ ek tˆs osmˆs tou murou\). Effective first aorist passive of \plˆro“\ and a natural result.

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

rwp@John:12:5 @{Sold} (\eprathˆ\). First aorist passive indicative of \piprask“\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosi“n dˆnari“n\). Genitive of price. Same item in strkjv@Mark:14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edothˆ pt“chois\). First aorist passive indicative of \did“mi\ with dative case \pt“chois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

rwp@John:12:6 @{Not because he cared for the poor} (\ouch hoti peri t“n pt“ch“n emelen aut“i\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti kleptˆs ˆn\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to gl“ssokomon ech“n ta ballomena ebastazen\). This is the correct text. This compound for the earlier \gl“ssokomeion\ (from \gl“ssa\, tongue, and \kome“\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball“\, to cast or fling. The imperfect active (custom) of \bastaz“\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.

rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autˆn, hina eis tˆn hˆmeran tou entaphiasmou mou tˆrˆsˆi auto\). This reading (\hina tˆrˆsˆi\, purpose clause with \hina\ and first aorist active subjunctive of \tˆre“\) rather than that of the Textus Receptus (just \tetˆreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin‚_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz“\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.

rwp@John:12:8 @{Ye have always} (\pantote echete\). Jesus does not discredit gifts to the poor at all. But there is relativity in one's duties. {But me ye have not always} (\eme de ou pantote echete\). This is what Mary perceived with her delicate woman's intuition and what the apostles failed to understand though repeatedly and plainly told by Jesus. John does not mention the precious promise of praise for Mary preserved in strkjv@Mark:14:9; strkjv@Matthew:26:13|, but he does show her keen sympathetic insight and Christ's genuine appreciation of her noble deed. It is curiously \mal-a-propos\ surely to put alongside this incident the other incident told long before by Luke (Luke:7:35ff.|) of the sinful woman. Let Mary alone in her glorious act of love.

rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anˆr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn“\, second aorist active indicative of \gin“sk“\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron id“sin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora“\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.

rwp@John:12:11 @{Because that} (\hoti\). Causal use of \hoti\. {By reason of him} (\di' auton\). "Because of him," regular idiom, accusative case with \dia\. {Went away} (\hupˆgon\). Cf. strkjv@6:67| for this verb. Inchoative imperfect active of \hupag“\, "began to withdraw" as happened at the time of the raising of Lazarus (11:45f.|) and the secession was still going on. {And believed on Jesus} (\kai episteuon eis ton Iˆsoun\). Imperfect active of \pisteu“\ (note aorist in strkjv@11:45|). There was danger of a mass movement of the people to Jesus.

rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban“\. {The branches of the palm-trees} (\ta baia t“n phoinik“n\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantˆsin aut“i\). Literally, {for a meeting} (\hupantˆsis\, late word from the verb \hupanta“\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\aut“i\, associative instrumental case after \hupantˆsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz“\, old and rare verb (from \kraugˆ\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\H“sannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \S“son dˆ\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogˆmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge“\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Israˆl\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).

rwp@John:12:39 @{For this cause they could not believe} (\dia touto ouk edunanto pisteuein\). \Touto\ (this) seems to have a double reference (to what precedes and to what follows) as in strkjv@8:47|. The negative imperfect (double augment, \edunanto\) of \dunamai\. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).

rwp@John:12:40 @{He hath blinded} (\tetuphl“ken\). Perfect active indicative of \tuphlo“\, old causative verb to make blind (from \tuphlos\, blind), in N.T. only here, strkjv@2Corinthians:4:4; strkjv@1John:2:11|. {He hardened} (\ep“r“sen\). First aorist active indicative of \p“ro“\, a late causative verb (from \p“ros\, hard skin), seen already in strkjv@Mark:6:52|, etc. This quotation is from strkjv@Isaiah:6:10| and differs from the LXX. {Lest they should see} (\hina mˆ id“sin\). Negative purpose clause with \hina mˆ\ instead of \mˆpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mˆpote\ and quotes Jesus as using the passage as do Mark (Mark:4:12|) and Luke (Luke:8:10|). Paul quotes it again (Acts:28:26|) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew:13:15|) has \sun“sin\ where John has \noˆs“sin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straph“sin\ (second aorist passive subjunctive of \streph“\) while Matthew reads \epistreps“sin\ (first aorist active of \epistreph“\).

rwp@John:12:42 @{Nevertheless even} (\hom“s mentoi kai\). For the old \hom“s\ see strkjv@1Corinthians:14:7; strkjv@Galatians:3:15| (only other examples in N.T.), here only with \mentoi\, "but yet," and \kai\, "even." In spite of what has just been said "many (\polloi\) even of the rulers" (recall the lonely shyness of Nicodemus in strkjv@3:1ff.|). These actually "believed on him" (\episteusan eis auton\) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea. {But because of the Pharisees} (\alla dia tous Pharisaious\). Like the whispered talk in strkjv@7:13| "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (7:48|): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him." {They did not confess} (\ouch h“mologoun\). Negative imperfect in contrast to the punctiliar aorist \episteusan\. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. {Lest they should be put out of the synagogue} (\hina mˆ aposunag“goi gen“ntai\). Cf. strkjv@9:22| where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2|), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders." {More than} (\mallon ˆper\). They preferred the glory and praise of men more than the glory and praise of God. How \apropos\ these words are to some suave cowards today.

rwp@John:12:44 @{Cried and said} (\ekraxen kai eipen\). First aorist active indicative of \kraz“\, to cry aloud, and second aorist active of defective verb \er“\, to say. This is probably a summary of what Jesus had already said as in verse 36| John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark:11:27-12:44; strkjv@Matthew:21:23-23:39; strkjv@Luke:20:1-21:4|). {Not on me, but on him} (\ou eis eme, alla eis ton\). "Not on me only, but also on," another example of exaggerated contrast like that in verse 30|. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in strkjv@3:17f.; strkjv@5:23f.,30,43; strkjv@7:16; strkjv@8:42; strkjv@13:20; strkjv@14:1; strkjv@Matthew:10:40; strkjv@Luke:9:48|.

rwp@John:12:48 @{Rejecteth} (\athet“n\). Present active participle of \athete“\, late _Koin‚_ verb (from \athetos\, \a\ privative, and \tithˆmi\), to render null and void, only here in John, but see strkjv@Mark:6:26; strkjv@7:9|. {One that judgeth him} (\ton krinonta auton\). Articular present active participle of \krin“\. See same idea in strkjv@5:45; strkjv@9:50|. {The same} (\ekeinos\). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" (\en tˆi eschatˆi hˆmerai\, this phrase peculiar to John). There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Matthew:10:32; strkjv@Luke:12:8f.|).

rwp@John:12:50 @{Life eternal} (\z“ˆ ai“nios\). See strkjv@3:15; strkjv@Matthew:25:46| for this great phrase. In strkjv@6:68| Peter says to Jesus, "Thou hast the words of eternal life." Jesus had just said (6:63|) that his words were spirit and life. The secret lies in the source, "as the Father hath said to me" (\eirˆken\).

rwp@John:13:1 @{Now before the feast of the passover} (\pro de tˆs heortˆs tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \ˆgapˆsen\ (loved). {Knowing} (\eid“s\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou hˆ h“ra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabˆi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain“\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en t“i kosm“i\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).

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

rwp@John:13:4 @{Riseth from supper} (\egeiretai ek tou deipnou\). Vivid dramatic present middle indicative of \egeir“\. From the couch on which he was reclining. {Layeth aside} (\tithˆsin\). Same dramatic present active of \tithˆmi\. {His garments} (\ta himatia\). The outer robe \tallith\ (\himation\) and with only the tunic (\chit“n\) on "as one that serveth" (Luke:22:27|). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Luke:22:24-30|). {A towel} (\lention\). Latin word _linteum_, linen cloth, only in this passage in the N.T. {Girded himself} (\diez“sen heauton\). First aorist active indicative of \diaz“nnu“\ (\-umi\), old and rare compound (in Plutarch, LXX, inscriptions, and papyri), to gird all around. In N.T. only in John (13:4,5; strkjv@21:7|). Did Peter not recall this incident when in strkjv@1Peter:5:5| he exhorts all to "gird yourselves with humility" (\tˆn tapeinophrosunˆn egkomb“sasthe\)?

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

rwp@John:13:8 @{Thou shalt never wash my feet} (\ou mˆ nipsˆis mou tous podas eis ton ai“na\). Strong double negative \ou mˆ\ with first aorist active subjunctive of \nipt“\ with \eis ton ai“na\ (for ever) added and \mou\ (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt. {If I wash thee not} (\ean mˆ nips“ se\). Third-class condition with \ean mˆ\ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). Songs:"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no part with me} (\ouk echeis meros met' emou\). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

rwp@John:13:10 @{He that is bathed} (\ho leloumenos\). Perfect passive articular participle of \lou“\, to bathe the whole body (Acts:9:37|). {Save to wash his feet} (\ei mˆ tous podas nipsasthai\). Aleph and some old Latin MSS. have only \nipsasthai\, but the other words are genuine and are really involved by the use of \nipsasthai\ (first aorist middle infinitive of \nipt“\, to wash parts of the body) instead of \lousasthai\, to bathe the whole body (just used before). The guest was supposed to bathe (\lou“\) before coming to a feast and so only the feet had to be washed (\nipt“\) on removing the sandals. {Clean} (\katharos\). Because of the bath. For \katharos\ meaning external cleanliness see strkjv@Matthew:23:26; strkjv@27:59;| but in strkjv@John:15:3| it is used for spiritual purity as here in "ye are clean" (\katharoi\). {Every whit} (\holos\). All of the body because of the bath. For this same predicate use of \holos\ see strkjv@9:34|. {But not all} (\all' ouchi pantes\). Strongly put exception (\ouchi\). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark:14:11|). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64,70|). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.

rwp@John:13:11 @{For he knew him that should betray him} (\ˆidei gar ton paradidonta auton\). Past perfect \ˆidei\ used as imperfect. Jesus had known for a year at least (6:64,70|) and yet he treated Judas with his usual courtesy. The articular present participle of \paradid“mi\, "the betraying one," for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus?

rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\ph“neite me\). "Address me." \Ph“ne“\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \ph“neite\), but really vocative in address with the article (called titular nominative sometimes) like \Hosea:Kurios kai ho theos mou\ in strkjv@20:28|. "Teacher." See strkjv@11:28| for Martha's title for Jesus to Mary. {Lord} (\Hosea:Kurios\). Another and separate title. In strkjv@1:38| we have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in strkjv@9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that Jesus approves (\kal“s\, well) the application of both titles to himself as he accepts from Thomas the terms \kurios\ and \theos\. {For I am} (\eimi gar\). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

rwp@John:13:14 @{If I then} (\ei oun eg“\). Argumentative sense of \oun\ (therefore). Condition of first class, assumed to be true, with first aorist active indicative of \nipt“\, "If I, being what I am, washed your feet" (as I did). {Ye also ought} (\kai humeis opheilete\). The obligation rests on you _a fortiori_. Present active indicative of the old verb \opheil“\, to owe a debt (Matthew:18:30|). The mutual obligation is to do this or any other needed service. The widows who washed the saints' feet in strkjv@1Timothy:5:10| did it "as an incident-of their hospitable ministrations" (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (_pedilavium_) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.

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

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

rwp@John:13:18 @{Not of you all} (\ou peri pant“n\). As in verse 11|, he here refers to Judas whose treachery is no surprise to Jesus (6:64,70|). {Whom I have chosen} (\tinas exelexamˆn\). Indirect question, unless \tinas\ is here used as a relative like \hous\. The first aorist middle indicative of \ekleg“\ is the same form used in strkjv@6:70|. Jesus refers to the choice (Luke:6:13| \eklexamenos\, this very word again) of the twelve from among the large group of disciples. \That the scripture might be fulfilled\ (\all' hina hˆ graphˆ plˆr“thˆi\). See the same clause in strkjv@17:12|. Purpose clause with \hina\ and first aorist passive subjunctive of \plˆro“\. This treachery of Judas was according to the eternal counsels of God (12:4|), but none the less Judas is responsible for his guilt. For a like elliptical clause see strkjv@9:3; strkjv@15:25|. The quotation is from the Hebrew of strkjv@Psalms:41:9|. {He that eateth} (\ho tr“g“n\). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (6:54,56,57,58; strkjv@13:18|) and strkjv@Matthew:26:38|. LXX has here \ho esthi“n\. {Lifted up his heel against me} (\epˆren ep' eme tˆn pternan autou\). First aorist active indicative of \epair“\. \Pterna\, old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.

rwp@John:14:1 @{Let not your heart be troubled} (\mˆ tarassesth“ hum“n hˆ kardia\). Not here the physical organ of life (Luke:21:34|), but the seat of spiritual life (\pneuma, psuchˆ\), the centre of feeling and faith (Romans:10:10|), "the focus of the religious life" (Vincent) as in strkjv@Matthew:22:37|. See these words repeated in strkjv@14:27|. Jesus knew what it was to have a "troubled" heart (11:33; strkjv@13:31|) where \tarass“\ is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in strkjv@13:38|. {Ye believe... believe also} (\pisteuete... kai pisteuete\). Songs:translated as present active indicative plural second person and present active imperative of \pisteu“\. The form is the same. Both may be indicative (ye believe... and ye believe), both may be imperative (believe... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mark:11:22|), "keep on believing in God and in me."

rwp@John:14:2 @{Mansions} (\monai\). Old word from \men“\, to abide, abiding places, in N.T. only here and verse 23|. There are many resting-places in the Father's house (\oikia\). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. {If it were not so} (\ei de mˆ\). Ellipsis of the verb (Mark:2:21; strkjv@Revelation:2:5,16; strkjv@John:14:11|). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. {I would have told you} (\eipon an humin\). Regular construction for this apodosis (\an\ and aorist--second active--indicative). {For I go} (\hoti poreuomai\). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in strkjv@13:33| that puzzled Peter so (13:36f.|). {To prepare a place for you} (\hetoimasai topon humin\). First aorist active infinitive of purpose of \hetoimaz“\, to make ready, old verb from \hetoimos\. Here only in John, but in strkjv@Mark:10:40| (Matthew:20:23|). It was customary to send one forward for such a purpose (Numbers:10:33|). Songs:Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark:14:12; strkjv@Matthew:26:17|). Jesus is thus our Forerunner (\prodromos\) in heaven (Hebrews:6:20|).

rwp@John:14:16 @{And I will pray the Father} (\kag“ er“tˆs“ ton patera\). \Er“ta“\ for prayer, not question (the old use), also in strkjv@16:23| (prayer to Jesus in same sense as \aite“\), 26| (by Jesus as here); strkjv@17:9| (by Jesus), "make request of." {Another Comforter} (\allon paraklˆton\). Another of like kind (\allon\, not \heteron\), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1John:2:1|, Cf. strkjv@Romans:8:26f.|). This old word (Demosthenes), from \parakale“\, was used for legal assistant, pleader, advocate, one who pleads another's cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John's writings, though the idea of it is in strkjv@Romans:8:26-34|. Cf. Deissmann, _Light, etc._, p. 336. Songs:the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father's Paraclete with us (John:14:16,26; strkjv@15:26; strkjv@16:7; strkjv@1John:2:1|). {For ever} (\eis ton ai“na\). This the purpose (\hina\) in view and thus Jesus is to be with his people here forever (Matthew:28:20|). See strkjv@4:14| for the idiom.

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

rwp@John:14:19 @{But ye behold me} (\humeis de the“reite me\). Emphatic position of \humeis\ (ye) in contrast to the blind, unseeing world. Cf. strkjv@13:33; strkjv@16:10,16|. {Because I live, ye shall live also} (\hoti eg“ z“ kai humeis zˆsete\). This is our blessed guarantee of immortal, eternal life, the continued living of Jesus. He is the surety of a better covenant (Hebrews:7:22|), the Risen Christ Jesus. He had said it before (6:57|).

rwp@John:14:22 @{Not Iscariot} (\ouch ho Iskari“tˆs\). Judas Iscariot had gone (13:30|), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark:3:17; strkjv@Matthew:10:3|) and the brother (or son) of James (6:15; strkjv@Acts:1:13|). This is the fourth interruption of the talk of Jesus (by Peter, strkjv@13:36|; by Thomas, strkjv@14:5|; by Philip, strkjv@14:8|; by Judas, strkjv@14:22|). {And not to the world} (\kai ouchi t“i kosm“i\). Judas caught at the word \emphaniz“\ in verse 21| as perhaps a Messianic theophany visible to all the world as at the judgment (5:27f.|). He seems to suspect a change of plan on the part of Jesus (\ti gegonen hoti\=how has it happened that).

rwp@John:14:26 @{Whom} (\ho\). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit (14:16; strkjv@Luke:24:49; strkjv@Acts:2:33|), but so will the Son (John:15:26; strkjv@16:7|) as Jesus breathes the Holy Spirit upon the disciples (20:22|). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in strkjv@Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|) is identified with the Paraclete. {He} (\ekeinos\). Emphatic demonstrative pronoun and masculine like \paraklˆtos\. {Shall teach you all things} (\humas didaxei panta\). The Holy Spirit knows "the deep things of God" (1Corinthians:2:10|) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse 25|) and old. {Bring to your remembrance} (\hupomnˆsei humas\). Future active indicative of \hupomimnˆsk“\, old verb to remind, to recall, here only in this Gospel (cf. strkjv@3John:1:10; strkjv@2Timothy:2:14|) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).

rwp@John:14:27 @{My peace} (\eirˆnˆn tˆn emˆn\). This is Christ's bequest to the disciples before he goes, the _shalom_ of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (20:19,21,26|) as in strkjv@2John:1:3; strkjv@3John:1:14|, but here and in strkjv@16:33| in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke:2:14|). {Neither let it be fearful} (\medˆ deiliat“\). Added to the prohibition in verse 1|, only N.T. example of \deilia“\ (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from \deilos\).

rwp@John:14:28 @{I go away, and I come} (\hupag“ kai erchomai\), both futuristic presents (7:33; strkjv@14:3,18|). {If ye loved me} (\ei ˆgapƒte me\). Second-class condition with the imperfect active of \agapa“\ referring to present time, implying that the disciples are not loving Jesus as they should. {Ye would have rejoiced} (\echarˆte an\). Second aorist passive indicative of \chair“\ with \an\, conclusion of second-class condition referring to past time, "Ye would already have rejoiced before this" at Christ's going to the Father (verse 12|). {Greater than I} (\meiz“n mou\). Ablative case \mou\ after the comparative \meiz“n\ (from positive \megas\). The filial relation makes this necessary. Not a distinction in nature or essence (cf. strkjv@10:30|), but in rank in the Trinity. No Arianism or Unitarianism here. The very explanation here is proof of the deity of the Son (Dods).

rwp@John:15:6 @{He is cast forth} (\eblˆthˆ ex“\). Timeless or gnomic use of the first aorist passive indicative of \ball“\ as the conclusion of a third-class condition (see also verses 4,7| for the same condition, only constative aorist subjunctive \meinˆte\ and \meinˆi\ in verse 7|). The apostles are thus vividly warned against presumption. Jesus as the vine will fulfil his part of the relation as long as the branches keep in vital union with him. {As a branch} (\h“s to klˆma\). {And is withered} (\exˆranthˆ\). Another timeless first aorist passive indicative, this time of \xˆrain“\, same timeless use in strkjv@James:1:11| of grass, old and common verb. They gather (\sunagousin\). Plural though subject not expressed, the servants of the vine-dresser gather up the broken off branches. {Are burned} (\kaietai\). Present passive singular of \kai“\, to burn, because \klˆmata\ (branches) is neuter plural. See this vivid picture also in strkjv@Matthew:13:41f.,49f|.

rwp@John:15:7 @{Ask whatsoever ye will} (\ho ean thelˆte aitˆsasthe\). Indefinite relative with \ean\ and present active subjunctive of \thel“\, to wish, to will, and aorist middle imperative of \aite“\, to ask. This astounding command and promise (\genˆsetai\, future middle of \ginomai\, it will come to pass) is not without conditions and limitations. It involves such intimate union and harmony with Christ that nothing will be asked out of accord with the mind of Christ and so of the Father. Christ's name is mentioned in strkjv@15:16|; cf. strkjv@14:13; strkjv@16:23|.

rwp@John:15:13 @{Than this} (\tautˆs\). Ablative case after the comparative adjective \meizona\ and feminine agreeing with \tˆs agapˆs\ (love) understood. {That a man lay down his life} (\hina tis tˆn psuchˆn autou thˆi\). Object clause (non-final use of \hina\ in apposition with the ablative pronoun \tautˆs\ and the second aorist active subjunctive of \tithˆmi\. For the phrase see strkjv@10:11| of the good shepherd. Cf. strkjv@1John:3:16; strkjv@Romans:5:7f|. {For his friends} (\huper t“n phil“n autou\). "In behalf of his friends" and so "in place of his friends." "Self-sacrifice is the high-water mark of love" (Dods). For this use of \huper\ see strkjv@John:11:50; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:7f|.

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

rwp@John:15:17 @{That ye may love one another} (\hina agapƒte allˆlous\). Repetition of strkjv@13:34; strkjv@15:12|. This very night the disciples had been guilty of jealousy and wrangling (Luke:22:24; strkjv@John:13:5,15|).

rwp@John:15:20 @{Remember} (\mnˆmoneuete\). Present active imperative of \mnˆmoneu“\, old verb from \mnˆm“n\, in John again in strkjv@16:4,21|. See strkjv@13:16| for this word. {If they persecuted me} (\ei eme edi“xan\). Condition of first class. They certainly did persecute (first aorist active of \di“k“\, to chase like a wild beast like the Latin _persequor_, our "persecute") Jesus (5:16|). They will persecute those like Jesus. Cf. strkjv@16:33; strkjv@Mark:10:30; strkjv@Luke:21:12; strkjv@1Corinthians:4:12; strkjv@2Corinthians:4:9; strkjv@Galatians:4:29; strkjv@2Timothy:3:12| for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, "if they kept my word" (\ei ton logon mou etˆrˆsan\). The world does praise the word of Jesus, but dreads to follow it.

rwp@John:15:21 @{Unto you} (\eis humas\). Like the dative \humin\ (Textus Receptus) as in the papyri and modern Greek (Robertson, _Grammar_, p. 594). {For my name's sake} (\dia to onoma mou\). See verse 20|. See this same warning and language in strkjv@Matthew:10:22; strkjv@Mark:13:13; strkjv@Matthew:24:9; strkjv@Luke:21:17|). There is little difference in meaning from \heneken mou\ (Mark:13:9; strkjv@Luke:21:12|). Loyalty to the name of Christ will bring persecution as they will soon know (Acts:5:41; strkjv@Phillipians:1:29; strkjv@1Peter:4:14|). About the world's ignorance of God see strkjv@Luke:23:34; strkjv@Acts:3:17; strkjv@John:16:3|.

rwp@John:15:24 @{They have both seen and hated} (\kai he“rakasin kai memisˆkasin\). Perfect active indicative of \hora“\ and \mise“\, permanent attitude and responsibility. The "world" and the ecclesiastics (Sanhedrin) had united in this attitude of hostility to Christ and in reality to God.

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

rwp@John:15:26 @{When the Comforter is come} (\hotan elthˆi ho paraklˆtos\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever the Comforter comes." {Whom I will send unto you from the Father} (\hon eg“ pemps“ humin para tou patros\). As in strkjv@16:7|, but in strkjv@14:16,26| the Father sends at the request of or in the name of Jesus. Cf. strkjv@Luke:24:49; strkjv@Acts:2:33|. This is the Procession of the Holy Spirit from the Father and from the Son. {Which} (\ho\). Grammatical neuter to agree with \pneuma\, and should be rendered "who" like \ho\ in strkjv@14:26|. {Proceedeth from the Father} (\para tou patros ekporeuetai\). "From beside the Father" as in the preceding clause. {He} (\ekeinos\). Emphatic masculine pronoun, not neuter (\ekeino\) though following \ho\. {Shall bear witness of me} (\marturˆsei peri emou\). Future active of \marture“\. This is the mission of the Paraclete (16:14|) as it should be ours.

rwp@John:16:6 @{Sorrow hath filled} (\hˆ lupˆ peplˆr“ken\). This word is not used of Jesus in the Gospels, in John only in this chapter. Perfect active indicative of \plˆro“\. They do not see their way to go on without Jesus.

rwp@John:16:7 @{It is expedient for you} (\sumpherei humin\). Present active indicative of \sumpher“\, old verb to bear together. See strkjv@11:50| where the phrase is used by Caiaphas "for us," here "for you" (\humin\ ethical dative). {That I go away} (\hina eg“ apelth“\). Subject clause the subject of \sumpherei\, \hina\ and second aorist active subjunctive of \aperchomai\. The reason (\gar\) for this startling statement follows. {If I go not away} (\ean mˆ apelth“\). Third-class condition with \ean\ and the negative \mˆ\ with \apelth“\ as before. {Will not come} (\ou mˆ elthˆi\). Strong double negative with second aorist active subjunctive of \erchomai\. The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father. {But if I go} (\ean de poreuth“\). Third-class condition again (\ean\ and the first aorist passive subjunctive of \poreuomai\). {I will send} (\pemps“\). First person future as in 15|.

rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elth“n\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch“\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosunˆs\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krise“s\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).

rwp@John:16:9 @{Because they believe not on me} (\hoti ou pisteuousin eis eme\). Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus.

rwp@John:16:11 @{Because the prince of this world hath been judged} (\hoti ho arch“n tou kosmou toutou kekritai\). Cf. strkjv@12:31; strkjv@14:31| for the title. Perfect passive indicative of \krin“\. He stands condemned. The sinful world is in his grip, but he will be cast out (12:31|).

rwp@John:16:13 @{Howbeit} (\de\). One of the most delicate and difficult particles to translate, varying from "and" to "but." {When he, the Spirit of truth, is come} (\hotan elthˆi ekeinos, to pneuma tˆs alˆtheias\). Indefinite relative clause (\hotan\ and the second aorist active subjunctive of \erchomai\, no _futurum exactum_), "whenever he comes." Note \ekeinos\ (masculine demonstrative pronoun, though followed by neuter \pneuma\ in apposition. See strkjv@15:26| for this phrase about the Holy Spirit. He shall guide you (\hodˆgˆsei humas\). Future active of old verb \hodˆge“\ (from \hodˆgos\, from \hodos\, way, \hˆgeomai\, to lead). See strkjv@Psalms:24:5| for "lead me into thy truth" (\hodˆgˆson me eis tˆn alˆtheian sou\). Christ is both the Way and the Truth (14:6|) and the Holy Spirit is the Guide who shows the way to the Truth (verse 14|). This he does gradually. We are still learning the truth in Christ. {From himself} (\aph' heautou\). In this he is like Christ (1:26; strkjv@12:49; strkjv@14:10|). {He shall declare} (\anaggelei\). Future active of \anaggell“\, as in strkjv@4:25|. See it also repeated in verse 14|. {The things that are yet to come} (\ta erchomena\). Neuter plural articular participle of \erchomai\, "the coming things." This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke:7:19ff.; strkjv@18:30|) not a chart of future history. See strkjv@Luke:7:20; strkjv@John:6:14; strkjv@11:27| for \ho erchomenos\ (the coming one) used of the Messiah.

rwp@John:16:14 @{He shall glorify me} (\ekeinos eme doxasei\). This is the glory of the Holy Spirit, to glorify Jesus Christ. {For he shall take of mine} (\hoti ek tou emou lˆmpsetai\). Future middle of \lamban“\ and a definite promise of the Spirit's guidance in interpreting Christ. One need only refer to Peter's sermon at pentecost after the coming of the Holy Spirit, to Peter's Epistles, to Paul's Epistles, to Hebrews, to John's Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2Corinthians:6:4|).

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

rwp@John:16:23 @{Ye shall ask me nothing} (\eme ouk er“tˆsete\). Either in the sense of question (original meaning of \er“ta“\) as in verses 19,30| since he will be gone or in the sense of request or favours (like \aite“\ in this verse) as in strkjv@14:16; strkjv@Acts:3:2|. In verse 26| both \aite“\ and \er“ta“\ occur in this sense. Either view makes sense here. {If ye shall ask} (\an ti aitˆsˆte\). Third-class condition, \an\ like \ean\ with first aorist active subjunctive of \aite“\. Note ¯14:26| for "in my name."

rwp@John:16:25 @{In proverbs} (\en paroimiais\). See on ¯10:6| for this word. {Shall tell} (\apaggel“\). Future active of \apaggell“\, to report, correct text and not \anaggel“\ (verses 13,14,15|), as in strkjv@1John:1:2f|. {Plainly} (\parrˆsiƒi\). See on ¯7:13| for this word.

rwp@John:16:30 @{Now know we} (\nun oidamen\). They had failed to understand the plain words of Jesus about going to the Father heretofore (16:5|), but Jesus read their very thoughts (16:19f.|) and this fact seemed to open their minds to grasp his idea. {Should ask} (\er“tƒi\). Present active subjunctive with \hina\ in original sense of asking a question. {By this} (\en tout“i\). In Christ's supernatural insight into their very hearts. {From God} (\apo theou\). Compare \para tou patros\ (verse 27|) and \ek tou patros\ (verse 28|), \apo, ek, para\ all with the ablative of source or origin.

rwp@John:16:32 @{Cometh} (\erchetai\). Futuristic present middle indicative of \erchomai\. {Yea, is come} (\kai elˆluthen\). Explanatory use of \kai\ and the perfect active indicative as in strkjv@12:23|. The long-looked-for hour (\h“ra\) is so close that it has virtually begun. The time for the arrest of Jesus is near. See also strkjv@17:1|. {That} (\hina\). See verse 2| for this same use of \hina\ (not \hote\) with \erchomai h“ra\. {Ye shall be scattered} (\skorpisthˆte\). First aorist passive subjunctive of \skorpiz“\, used in strkjv@10:12| of sheep scampering from the wolf. Cf. strkjv@Matthew:12:30; strkjv@Luke:11:33|. {To his own} (\eis ta idia\). "To his own home" as in strkjv@1:11; strkjv@19:27|. Songs:Appian VI. 23. {Shall leave} (\aphˆte\). Second aorist subjunctive of \aphiˆmi\ with \hina\. {And yet} (\kai\). Clear case of \kai\ in adversative sense, not just "and."

rwp@John:16:33 @{That in me ye may have peace} (\hina en emoi eirˆnˆn echˆte\). Present active subjunctive of \ech“\, "that ye may keep on having peace in me," even when I am put to death, peace to be found nowhere save in me (14:27|). {Be of good cheer} (\tharseite\). Imperative active from \tharsos\, courage (Acts:28:15|). A word for courage in the face of danger, only here in John, but see strkjv@Matthew:9:2,22; strkjv@Mark:10:49|. {I have overcome the world} (\eg“, nenikˆka ton kosmon\). Perfect active indicative of \nika“\, to be victorious, to conquer. Always of spiritual victory in the N.T. See strkjv@1John:5:4f|. This majestic proclamation of victory over death may be compared with \tetelestai\ ({It is finished}) in strkjv@John:19:30| as Christ died and with Paul's \hupernik“men\ (we are more than conquerors) in strkjv@Romans:8:37|.

rwp@John:17:1 @{Lifting up} (\eparas\). First aorist active participle of \epair“\, old and common verb with \ophthalmous\ (eyes) as in strkjv@4:35; strkjv@6:5; strkjv@11:41|. {Father} (\Pater\). Vocative form as in verses 5,11; strkjv@11:41|, Christ's usual way of beginning his prayers. It is inconceivable that this real _Lord's Prayer_ is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life" (Bernard), aided by the Holy Spirit promised for this very purpose (John:14:26; strkjv@16:13f.|). Jesus had the habit of prayer (Mark:1:35; strkjv@6:46; strkjv@Matthew:11:25f.; strkjv@Luke:3:21; strkjv@5:16; strkjv@6:12; strkjv@9:18,28; strkjv@11:22,42; strkjv@23:34,46; strkjv@John:11:41; strkjv@12:27|). He prayed here for himself (1-5|), for the disciples (6-19|), for all believers (20-26|). The prayer is similar in spirit to the Model Prayer for us in strkjv@Matthew:6:9-13|. The hour for his glorification has come as he had already told the disciples (13:31f.; strkjv@12:23|). {Glorify thy Son} (\doxason sou ton huion\). First aorist active imperative of \doxaz“\, the only personal petition in this prayer. Jesus had already used this word \doxaz“\ for his death (13:31f.|). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee" (\hina ho huios doxasˆi se\). Purpose clause with \hina\ and the first aorist active subjunctive.

rwp@John:17:3 @{Should know} (\gin“sk“sin\). Present active subjunctive with \hina\ (subject clause), "should keep on knowing." {Even Jesus Christ} (\Iˆsoun Christon\). See strkjv@1:17| for the only other place in John's Gospel where the words occur together. Coming here in the Lord's own prayer about himself they create difficulty, unless, as Westcott suggests, \Christon\ be regarded as a predicate accusative, "Jesus as the Christ" (Messiah). Otherwise the words would seem to be John's parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of "the only true God" is through Jesus Christ (14:6-9|).

rwp@John:17:5 @{With thine own self} (\para seaut“i\). "By the side of thyself." Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. strkjv@1:1|) enjoyed before the Incarnation (John:1:14|). This is not just ideal pre-existence, but actual and conscious existence at the Father's side (\para soi\, with thee) "which I had" (\hˆi eichon\, imperfect active of \ech“\, I used to have, with attraction of case of \hˆn\ to \hˆi\ because of \doxˆi\), "before the world was" (\pro tou ton kosmon einai\), "before the being as to the world" (cf. verse 24|). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in verse 24| are "undoubtedly the reflection of the certainty with which Jesus himself spoke" (_What Is Christianity_, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Phillipians:2:5-11|).

rwp@John:17:8 @{The words} (\ta rˆmata\). Plural, each word of God, as in strkjv@3:34|, and of Christ (5:47; strkjv@6:63,68|), while the singular (\ton logon sou\) in verses 6,14| views God's message as a whole. {Knew} (\egn“san\). Second aorist active indicative of \gin“sk“\ like \elabon\ in contrast with \egn“kan\ (perfect) in verse 7|. They definitely "received and recognized truly" (\alˆth“s\). There was comfort to Christ in this fact. {They believed} (\episteusan\). Another aorist parallel with \elabon\ and \egn“san\. The disciples believed in Christ's mission from the Father (John:6:69; strkjv@Matthew:16:16|). Note \apesteilas\ here as in verse 3|. Christ is God's {Apostle} to man (Hebrews:3:1|). This statement, like a solemn refrain (\Thou didst send me\), occurs five times in this prayer (verses 8,18,21,23,25|).

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

rwp@John:17:10 @{Are} (\estin\). Singular number in the Greek (is), not the plural \eisin\ (are), emphasizing the unity of the whole as in strkjv@16:15|. "This no creature can say in reference to God" (Luther). {I am glorified in them} (\dedoxasmai en autois\). "I stand glorified (perfect passive indicative of \doxaz“\) in the disciples" (\en autois\), in spite of all their shortcomings and failings. There is comfort for us in this.

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@John:17:12 @{I kept} (\etˆroun\). Imperfect active of \tˆre“\, "I continued to keep." {I guarded} (\ephulaxa\). First aorist (constative) active of \phulass“\. Christ was the sentinel (\phulax\, strkjv@Acts:5:23|) for them. Is he our sentinel now? {But the son of perdition} (\ei mˆ ho huios tˆs ap“leias\). The very phrase for antichrist (2Thessalonians:2:3|). Note play on \ap“leto\, perished (second aorist middle indicative of \apollumi\). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts:2:25|). A sad and terrible exception (Mark:14:21|). {The scripture} (\hˆ graphˆ\). It is not clear whether this is John's own comment or the word of Jesus. Not in strkjv@18:9|. The Scripture referred to is probably strkjv@Psalms:41:9| quoted in strkjv@13:18| with the same formula \hina plˆr“thˆi\ which see there.

rwp@John:17:24 @{I will} (\thel“\). Perfect identity of his will with that of the Father in "this moment of spiritual exaltation" (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark:14:36|). {Where I am} (\hopou eimi eg“\). That is heaven, to be with Jesus (12:26; strkjv@13:36; strkjv@14:3; strkjv@Romans:8:17; strkjv@2Timothy:2:11f.|). {That they may behold} (\hina the“r“sin\). Another purpose clause with \hina\ and the present active subjunctive of \the“re“\, "that they may keep on beholding," the endless joy of seeing Jesus "as he is" (1John:3:2|) in heaven. {Before the foundation of the world} (\pro katabolˆs kosmou\). This same phrase in strkjv@Ephesians:1:4; strkjv@1Peter:1:20| and six other times we have \katabolˆ kosmou\ (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). Here we find the same pre-incarnate consciousness of Christ seen in strkjv@17:5|.

rwp@John:18:6 @{Fell to the ground} (\epesan chamai\). Second aorist active indicative of \pipt“\ with first aorist ending (\-an\). This recoil made them stumble. But why did they step back? Was it the former claim of Jesus ({I am}, \eg“ eimi\) to be on an equality with God (8:58; strkjv@13:19|) or mere embarrassment and confusion or supernatural power exerted by Jesus? B adds \Iˆsous\ which must mean simply: "I am Jesus."

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

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

rwp@John:18:17 @{The maid} (\hˆ paidiskˆ\). Feminine form of \paidiskos\, diminutive of \pais\. See strkjv@Matthew:26:69|. When "the maid the portress" (apposition). {Art thou also?} (\mˆ kai su ei;\). Expecting the negative answer, though she really believed he was. {This man's} (\tou anthr“pou toutou\). Contemptuous use of \houtos\ with a gesture toward Jesus. She made it easy for Peter to say no.

rwp@John:18:19 @{Asked} (\ˆr“tˆsen\). First aorist active indicative of \er“ta“\, to question, usual meaning. This was Annas making a preliminary examination of Jesus probably to see on what terms Jesus made disciples whether as a mere rabbi or as Messiah.

rwp@John:18:21 @{Ask them that have heard me} (\er“tˆson tous akˆkootas\). First aorist (tense of urgent and instant action) active imperative of \er“ta“\ and the articular perfect active participle accusative masculine plural of \akou“\, to hear. There were abundant witnesses to be had. Multitudes had heard Jesus in the great debate in the temple on Tuesday of this very week when the Sanhedrin were routed to the joy of the common people who heard Jesus gladly (Mark:12:37|). They still know.

rwp@John:18:22 @{When he had said this} (\tauta autou eipontos\). Genitive absolute of second aorist active participle of \eipon\, to say. {Standing by} (\parestˆk“s\). Perfect active (intransitive) participle of \paristˆmi\ (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. {Struck Jesus with his hand} (\ed“ken rapisma t“i Iˆsou\). Late word \rapisma\ is from \rapiz“\, to smite with a rod or with the palm of the hand (Matthew:26:67|). It occurs only three times in the N.T. (Mark:14:65; strkjv@John:18:22; strkjv@19:3|), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. "He gave Jesus a slap in the face." Cf. strkjv@2Corinthians:11:20|. {So} (\hout“s\). As Jesus had done in verse 21|, a dignified protest in fact by Jesus.

rwp@John:18:23 @{If I have spoken evil} (\ei kak“s elalˆsa\). Condition of first class (assumed to be true), with \ei\ and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all. {Bear witness of the evil} (\marturˆson peri tou kakou\). First aorist active imperative of \marture“\, to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any. {But if well} (\ei de kal“s\). Supply the same verb \elalˆsa\. The same condition, but with a challenging question as the apodosis. {Smitest} (\dereis\). Old verb \der“\, to flay, to skin, to beat, as in strkjv@Matthew:21:35; strkjv@Luke:22:63; strkjv@2Corinthians:11:20| (of an insulting blow in the face as here).

rwp@John:18:25 @{Was standing and warming himself} (\ˆn hest“s kai thermainomenos\). Two periphrastic imperfects precisely as in verse 18|, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (18:19-24|) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour's interval (Luke:22:59|). The question and answer are almost identical with verse 17| and "put in a form which almost _suggested_ that Peter should say 'No'" (Bernard), a favourite device of the devil in making temptation attractive.

rwp@John:18:26 @{Did not I see thee in the garden with him?} (\ouk eg“ se eidon en t“i kˆp“i met' autou;\). This staggering and sudden thrust expects an affirmative answer by the use of \ouk\, not \mˆ\ as in verses 17,25|, but Peter's previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (verse 10|) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark:14:71; strkjv@Matthew:26:73|). Peter was in dire peril now of arrest himself for attempt to kill. {Straightway} (\euthe“s\). As in strkjv@Matthew:26:74| while Luke has \parachrˆma\ (Luke:22:60|). Mark (Mark:14:68,72|) speaks of two crowings as often happens when one cock crows. See strkjv@Matthew:26:34| for \alekt“r\ (cock). That was usually the close of the third watch of the night (Mark:13:35|), about 3 A.M. Luke (Luke:22:61|) notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning's beautiful sonnets on "The Look".

rwp@John:18:28 @{They lead} (\agousin\). Dramatic historical present of \ag“\, plural "they" for the Sanhedrists (Luke:23:1|). John gives no details of the trial before the Sanhedrin (only the fact, strkjv@John:18:24,28|) when Caiaphas presided, either the informal meeting at night (Mark:14:53,55-65; strkjv@Matthew:26:57,59-68; strkjv@Luke:22:54,63-65|) or the formal ratification meeting after dawn (Mark:15:1; strkjv@Matthew:27:1; strkjv@Luke:22:66-71|), but he gives much new material of the trial before Pilate (18:28-38|). {Into the palace} (\eis to prait“rion\). For the history and meaning of this interesting Latin word, _praetorium_, see on ¯Matthew:27:27; strkjv@Acts:23:35; strkjv@Phillipians:1:13|. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts:23:35|). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. {Early} (\pr“i\). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14|) says it was "about the sixth hour" when Pilate condemned Jesus. {That they might not be defiled} (\hina mˆ mianth“sin\). Purpose clause with \hina mˆ\ and first aorist passive subjunctive of \miain“\, to stain, to defile. For Jewish scruples about entering the house of a Gentile see strkjv@Acts:10:28; strkjv@11:3|. {But might eat the passover} (\alla phag“sin to pascha\). Second aorist active subjunctive of the defective verb \esthi“\, to eat. This phrase may mean to eat the passover meal as in strkjv@Matthew:27:17| (Mark:14:12,14; strkjv@Luke:22:11,15|), but it does not have to mean that. In strkjv@2Chronicles:30:22| we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of \pascha\ in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of strkjv@John:13:2| which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

rwp@John:18:29 @{Went out} (\exˆlthen ex“\). Note both \ex\ and \ex“\ (went out outside), since the Sanhedrin would not come into Pilate's palace. Apparently on a gallery over the pavement in front of the palace (John:19:13|). {Accusation} (\katˆgorian\). Old word for formal charge, in N.T. only here, strkjv@1Timothy:5:19; strkjv@Titus:1:6|. {Against this man} (\tou anthr“pou toutou\). Objective genitive after \katˆgorian\. A proper legal inquiry.

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

rwp@John:18:33 @{Again} (\palin\). Back into the palace where Pilate was before. {Called} (\eph“nˆsen\). First aorist active indicative of \ph“ne“\. Jesus was already inside the court (verse 28|). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke:23:2|). {Art thou the King of the Jews?} (\su ei ho basileus t“n Ioudai“n;\). This was the vital problem and each of the Gospels has the question (Mark:15:2; strkjv@Matthew:27:1; strkjv@Luke:23:3; strkjv@John:18:33|), though Luke alone (23:2|) gives the specific accusation. {Thou} (\su\). Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John:1:49|) and as the ecstatic crowd hailed him on the Triumphal Entry (John:12:13|), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John:6:15|) and as the Pharisees expected the Messiah to be.

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

rwp@John:18:37 @{Art thou a king then?} (\oukoun basileus ei su;\). Compound of \ouk\ and \oun\ and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in strkjv@2Kings:5:23|. {Thou sayest that} (\su legeis hoti\). In strkjv@Matthew:27:11; strkjv@Mark:15:2; strkjv@Luke:23:3|, \su legeis\ clearly means "yes," as \su eipas\ (thou saidst) does in strkjv@Matthew:26:64| (= "I am," \eg“ eimi\, in strkjv@Mark:41:62|). Hence here \hoti\ had best be taken to mean "because": "Yes, because I am a king." {Have I been born} (\eg“ gegennˆmai\). Perfect passive indicative of \genna“\. The Incarnation was for this purpose. Note repetition of \eis touto\ (for this purpose), explained by \hina marturˆs“ tˆi alˆtheiƒi\ (that I may bear witness to the truth), \hina\ with first aorist active subjunctive of \marture“\. Paul (1Timothy:6:13|) alludes to this good confession when Christ bore witness (\marturˆsantos\) before Pilate. Jesus bore such witness always (John:3:11,32; strkjv@7:7; strkjv@8:14; strkjv@Revelation:1:5|).

rwp@John:19:12 @{Sought} (\ezˆtei\). Imperfect active, "kept on seeking," "made renewed efforts to release him." He was afraid to act boldly against the will of the Jews. {If thou release this man} (\ean touton apolusˆis\). Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him. {Thou art not Caesar's friend} (\ouk ei philos tou kaisaros\). Later to Vespasian this was an official title, here simply a daring threat to Pilate. {Speaketh against Caesar} (\antilegei t“i kaisari\). Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (John:12:13; strkjv@Mark:11:10; strkjv@Luke:19:38|). The Sanhedrin have caught Pilate in their toils.

rwp@John:19:13 @{Sat down on the judgement seat} (\ekathisen epi bˆmatos\). "Took his seat upon the \bˆma\" (the raised platform for the judge outside the palace as in strkjv@Acts:7:5|). The examination is over and Pilate is now ready for the final stage. {The Pavement} (\Lithostr“ton\). Late compound from \lithos\, stone, and the verbal adjective \str“tos\ form \str“nnumi\, to speak, a mosaic or tesselated pavement, spread with stones, in strkjv@2Chronicles:7:3|, Josephus, Epictetus, papyri. The Chaldean name \Gabbathƒ\, an elevation, was apparently given because of the shape.

rwp@John:19:14 @{The Preparation of the passover} (\paraskeuˆ tou pascha\). That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also verses 31,42; strkjv@Mark:15:42; strkjv@Matthew:27:62; strkjv@Luke:23:54| for this same use of \paraskeuˆ\ for Friday. It is the name for Friday today in Greece. {About the sixth hour} (\h“s hektˆ\). Roman time, about 6 A.M. (a little after 6 no doubt) when Pilate rendered his final decision. Mark (Mark:15:25|) notes that it was the third hour (Jewish time), which is 9 A.M. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in A.D. 70? He is writing for Greek and Roman readers. {Behold your king} (\Ide ho basileus hum“n\). \Ide\ is here an exclamation with no effect on the case of \basileus\ just as in strkjv@1:29|. The sarcasm of Pilate is aimed at the Jews, not at Jesus.

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

rwp@John:19:17 @{They took} (\parelabon\). Second aorist active indicative of \paralamban“\, they took Jesus from Pilate. Cf. strkjv@1:11; strkjv@14:3|. This is after the shameful scourging between 6 A.M. and 9 A.M. when the soldiers insult Jesus _ad libitum_ (Mark:15:16-19; strkjv@Matthew:27:27-30|).

rwp@John:19:17 @{Bearing the cross for himself} (\bastaz“n haut“i ton stauron\). Cf. strkjv@Luke:14:27| for this very picture in the words of Jesus. The dative case of the reflexive pronoun \haut“i\ "for himself" is in strict accord with Roman custom. "A criminal condemned to be crucified was required to carry his own cross" (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark:15:21f.; strkjv@Matthew:27:32f.; strkjv@Luke:23:26|). See strkjv@Mark:15:22f.; strkjv@Matthew:27:33f.; strkjv@Luke:23:33| for the meaning of "place of a skull" or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply \Kranion\ (Skull), a skull-looking place.

rwp@John:19:19 @{Pilate wrote a title also} (\egrapsen kai titlon ho Peilatos\). Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word _titlon_ (several times in inscriptions), for the board with the name of the criminal and the crime in which he is condemned; Mark (Mark:15:26|) and Luke (Luke:23:28|) use \epigraphˆ\ (superscription). Matthew (Matthew:27:37|) has simply \aitian\ (accusation). The inscription in John is the fullest of the four and has all in any of them save the words "this is" (\houtos estin\) in strkjv@Matthew:27:37|.

rwp@John:19:20 @{Read} (\anegn“san\). Second aorist active indicative of \anagin“sk“\. It was meant to be read. Latin was the legal and official language; Aramaic (Hebrew) was for the benefit of the people of Jerusalem; Greek was for everybody who passed by who did not know Aramaic. Many of the Jews mocked as they read the accusation. This item alone in John.

rwp@John:19:22 @{What I have written I have written} (\ho gegrapha gegrapha\). With emphasis on the permanence of the accusation on the board. Pilate has a sudden spirit of stubbornness in this detail to the surprise of the chief priests. Technically he was correct, for he had condemned Jesus on this charge made by the chief priests.

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

rwp@John:19:26 @{His mother} (\tˆn mˆtera\). Common Greek idiom, the article as possessive. {Standing by} (\parest“ta\). Perfect active (intransitive) participle of \paristˆmi\, vivid and picturesque scene. The dying Saviour thinks of the comfort of his mother. {Whom he loved} (\hon ˆgapa\). Imperfect active. Surely John is justified in inserting this phrase here. If John were his cousin, that helps explain why Jesus turns the care of his mother over to him. But the brothers of Jesus are not present and disbelieved his claims. John is the only one of the apostles with courage enough to take his stand with the women by the Cross. There is no disrespect in the use of "Woman" (\Gunai\) here as there was not in strkjv@2:4|. This trust is to John, though Salome, John's own mother, was standing there.

rwp@John:19:27 @{Unto his own home} (\eis ta idia\). See this same idiom and sense in strkjv@1:11; strkjv@16:32; strkjv@Acts:21:6|. John had a lodging in Jerusalem, whether a house or not, and the mother of Jesus lived with him there.

rwp@John:19:30 @{Had received} (\elaben\). Second aorist active indicative of \lamban“\. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished (\tetelestai\). Same for as in verse 28|. A cry of victory in the hour of defeat like \nenikˆka\ in strkjv@16:33|. Jesus knew the relation of his death to redemption for us (Mark:10:45; strkjv@Matthew:20:28; strkjv@26:28|). {Bowed his head} (\klinas tˆn kephalˆn\). First aorist active participle of \klin“\. This vivid detail only in John. {Gave up his spirit} (\pared“ken to pneuma\). With the quotation of strkjv@Psalms:31:5| according to strkjv@Luke:23:46|, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.

rwp@John:19:31 @{The Preparation} (\paraskeuˆ\). Friday. See verse 14|. {Might not remain} (\mˆ meinˆi\). Negative final clause with \hina mˆ\ and first aorist active (constative) subjunctive of \men“\. {A high day} (\megalˆ\). A "great" day, since "the sabbath day following synchronized with the first day of unleavened bread which was a 'great' day" (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. {That their legs might be broken} (\hina kateag“sin auton ta skelˆ\). Purpose clause with \hina\ and the second aorist passive subjunctive of \katagnumi\ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in strkjv@Matthew:12:20| with this verb (Robertson, _Grammar_, p. 365). This _crurifragium_ was done with a heavy mallet and ended the sufferings of the victim. {Legs} (\skelˆ\). Old word, here only in N.T. {Might be taken away} (\arth“sin\). First aorist passive subjunctive of \air“\ with \hina\ also.

rwp@John:19:34 @{With a spear} (\logchˆi\). Instrumental case of this old word, here only in the N.T. {Pierced his side} (\autou tˆn pleuran enuxen\). First aorist active indicative of \nuss“\, old word to pierce, here only in N.T., and \pleuran\ (side), another old word, occurs in N.T. only here and strkjv@John:20:20,25,27|. {Blood and water} (\haima kai hud“r\). Dr. W. Stroud (_Physical Cause of the Death of Christ_) argues that this fact proves that the spear pierced the left side of Jesus near the heart and that Jesus had died literally of a broken heart since blood was mixed with water.

rwp@John:19:35 @{He that hath seen} (\ho he“rak“s\). Perfect active articular participle of \hora“\. John the Apostle was there and saw this fact (still sees it, in fact). This personal witness disproves the theory of the Docetic Gnostics that Jesus did not have a real human body. {He knoweth} (\ekeinos oiden\). That is John does like strkjv@9:37|. It is possible that \ekeinos\ may be a solemn appeal to God as in strkjv@1:33| or Christ as in strkjv@1John:3:5|. Bernard argues that the final editor is distinguishing the Beloved Disciple from himself and is endorsing him. But the example of Josephus (_War_. III. 7, 16) is against this use of \ekeinos\. John is rather referring to himself as still alive.

rwp@John:20:18 @{And telleth} (\aggellousa\). Present active participle, "announcing." {I have seen the Lord} (\He“raka ton kurion\). Perfect active indicative of \hora“\. She will always carry in her heart that vision (picture) of the Risen Christ. She tells this fact before she delivers Christ's message to the brethren of Christ. {How that}. No word in the Greek, but a conjunction like \h“s\ is implied. \Hoti\ here is recitative. The disciples (brethren) did not believe Mary's story nor that of the other women (Luke:24:11; strkjv@Mark:16:11|). Paul does not mention the vision to Mary or the women in strkjv@1Corinthians:15:5-7|. But Mary Magdalene was the first one to see the Risen Lord.

rwp@John:20:19 @{When therefore it was evening on that day} (\ousˆs oun opsias tˆi hˆmerƒi ekeinei\). Genitive absolute with \opsia\ (\opsios\, late), old word with \h“ra\ (hour) understood and here for the time from six to nine (6:16|) and the locative case of time with \hˆmerƒi\ (day). John often uses this note of time (1:39; strkjv@5:9; strkjv@11:53; strkjv@14:20; strkjv@16:23,26|). The addition of \tˆi miƒi sabbat“n\ (see strkjv@20:1| for this use of \miƒi\ like \pr“tˆi\) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. {When the doors were shut} (\t“n thur“n kekleismen“n\). Genitive absolute again with perfect passive participle of \klei“\, shut to keep the Jews out. News of the empty tomb had already spread (Matthew:28:11|). See strkjv@John:7:13| for the phrase "for fear of the Jews"; cf. strkjv@12:42|. {Stood in the midst} (\estˆ eis to meson\). Second aorist (ingressive) active (intransitive) of \histˆmi\, "stepped into the midst." {Peace be unto you} (\Eirˆnˆ humin\). The usual oriental salutation as in verses 21,26; strkjv@Luke:24:36|, here with probable reference to strkjv@John:14:27| (Christ's legacy of peace).

rwp@John:20:20 @{Showed} (\edeixen\). First aorist active indicative of \deiknumi\. This body, not yet glorified, retained the marks of the nails and of the soldier's spear, ample proof of the bodily resurrection against the modern view that only Christ's "spirit" arose and against the Docetic notion that Jesus had no actual human body. Luke (Luke:24:39f.|) adds feet to hands and side. {Were glad} (\echarˆsan\). Second aorist passive indicative of \chair“\. Jesus had said (16:22|) that it would be so. Luke adds (Luke:24:41|) that they "disbelieved for joy." It was too good to be true, though terror had first seized them when Jesus appeared (Luke:24:37|) because of the suddenness of Christ's appearance and their highly wrought state.

rwp@John:20:21 @{Even so send I you} (\kag“ pemp“ humas\). Jesus has often spoken of the Father's sending him using both \apostell“\ and \pemp“\. Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as... so) see strkjv@6:57; strkjv@10:15|. This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee (Matthew:28:16-20; strkjv@1Corinthians:15:6|), another on the Mount of Olives (Luke:24:44-51; strkjv@Acts:1:3-11|).

rwp@John:20:23 @{Whosesoever sins ye forgive} (\an tin“n aphˆte tas hamartias\). "If the sins of any ye forgive" (\aphˆte\, second aorist active subjunctive with \an\ in the sense of \ean\), a condition of the third class. Precisely so with "retain" (\kratˆte\, present active subjunctive of \krate“\). {They are forgiven} (\aphe“ntai\). Perfect passive indicative of \aphiˆmi\, Doric perfect for \apheintai\. {Are retained} (\kekratˆntai\). Perfect passive indicative of \krate“\. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mark:2:5-7|). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In strkjv@Matthew:16:19; strkjv@18:18| we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.

rwp@John:20:30 @{Many other signs} (\polla alla sˆmeia\). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel (2:23; strkjv@4:45; strkjv@12:37|). {Are not written} (\ouk estin gegrammena\). Periphrastic perfect passive indicative of \graph“\, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" (\en“pion t“n mathˆt“n\), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in strkjv@1John:3:22|. John's book is written with a purpose which he states.

rwp@John:20:31 @{Are written} (\gegraptai\). Perfect passive indicative of \graph“\, "have been written" by John. {That ye may believe} (\hina pisteuˆte\). Purpose with \hina\ and the present active subjunctive of \pisteu“\, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages. {Jesus is the Christ, the Son of God} (\Iˆsous estin ho Christos ho huios tou theou\). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (\aeon\) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of strkjv@John:1:1-18| (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose. {And that believing ye may have life in his name} (\kai hina pisteuontes z“ˆn echˆte en t“i onomati autou\). Note present participle \pisteuontes\ (continuing to believe) and the present active subjunctive \echˆte\ (keep on having). "Life" (\z“ˆn\) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).

rwp@John:21:1 @{Manifested himself} (\ephanerosen heauton\). First aorist active indicative of \phanero“\ with the reflexive pronoun (cf. strkjv@7:4; strkjv@13:4|). For the passive see strkjv@1:31; strkjv@21:14|. Jesus was only seen during the forty days now and then (Acts:1:3|), ten instances being recorded. The word \phanero“\ is often used of Christ on earth (John:1:31; strkjv@2:11; strkjv@1Peter:1:20; strkjv@1John:1:2|), of his works (John:3:5|), of the second coming (1John:2:28|), of Christ in glory (Colossians:3:4; strkjv@1John:3:2|). {At} (\epi\). By or upon. {Of Tiberias} (\tˆs Tiberiados\). As in strkjv@6:1| instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark:16:7; strkjv@Matthew:28:7,16|).

rwp@John:21:5 @{Children} (\Paidia\). Diminutive of \pais\ and used here alone by Jesus in addressing his disciples. It is a colloquial expression like "my boys." The aged Apostle John uses it in strkjv@1John:2:13,18|. {Have ye aught to eat?} (\mˆ ti prosphagion echete;\). The negative answer is expected by this polite inquiry as in strkjv@4:29|. The rare and late word \prosphagion\ from the root \phag\ (\esthi“\, to eat) and \pros\ (in addition) was used for a relish with bread and then for fish as here. Songs:in the papyri. Nowhere else in the N.T.

rwp@John:21:9 @{Got out} (\apebˆsan\). As in strkjv@Luke:5:2|. {They see} (\blepousin\). Vivid historical present. {A fire of coals} (\anthrakian\). See strkjv@18:18| for this word. Cf. our "anthracite." {There} (\keimenˆn\). Lying as placed, present middle participle of \keimai\. {Fish} (\opsarion\). As in strkjv@6:9,11|, like \prosphagion\ above. {Laid thereon} (\epikeimenon\). Songs:broiling with bread ready (toast).

rwp@John:21:13 @{Taketh the bread, and giveth them} (\lambanei ton arton kai did“sin autois\). Vivid presents again. Jesus acts as host at this early breakfast, his last meal with these seven faithful followers.

rwp@John:21:15 @{Lovest thou me more than these?} (\agapƒis me pleon tout“n;\). Ablative case of comparison \tout“n\ (disciples) after \pleon\. Peter had even boasted that he would stand by Christ though all men forsook him (Mark:14:29|). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke:24:34|). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service. {I love thee} (\phil“ su\). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word \agapa“\ for high and devoted love, but the humbler word \phile“\ for love as a friend. He insists that Christ knows this in spite of his conduct. {Feed my lambs} (\Boske ta arnia mou\). For the old word \bosk“\ (to feed as a herdsman) see strkjv@Matthew:8:33|. Present active imperative here. \Arnia\ is a diminutive of \arnos\ (lamb).

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

rwp@John:21:17 @{Lovest thou me?} (\phileis me;\). This time Jesus picks up the word \phile“\ used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (\elupˆthˆ\, first aorist passive of \lupe“\, to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things." {Feed my sheep} (\boske ta probatia\). Many MSS. both here and in verse 16| read \probata\ (sheep) instead of \probatia\ (little sheep or lambs).

rwp@John:21:21 @{And what shall this man do?} (\houtos de ti;\). Literally, "But this one... what?" The abrupt ellipsis is intelligible.

rwp@John:21:23 @{That that disciple should not die} (\hoti ho mathˆtˆs ekeinos ouk apothnˆskei\) (present active indicative), because Peter or others misunderstood what Jesus meant as John now carefully explains. He was rebuking Peter's curiosity, not affirming that John would live on till the Master returned. John is anxious to set this matter right.

rwp@John:21:24 @{That is} (\houtos estin\). The one just mentioned in verse 20|, "the disciple whom Jesus loved." {And wrote these things} (\kai ho grapsas tauta\). Here there is a definite statement that the Beloved Disciple wrote this book. {We know} (\oidamen\). The plural here seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness. Probably we see here a verse added by a group of elders in Ephesus where John had long laboured.

rwp@John:21:25 @{If they should be written every one} (\ean graphˆtai kath' hen\). Condition of the third class with \ean\ and present passive subjunctive of \graph“\, "If they should be written one by one" (in full detail). {I suppose} (\oimai\). Note change back to the first person singular by the author. {Would not contain} (\oud' auton ton kosmon ch“rˆsein\). Future active infinitive in indirect discourse after \oimai\. This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (20:30f.|) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.

rwp@Info_Jude:@ THE EPISTLE OF JUDE ABOUT A.D. 65 TO 67 BY WAY OF INTRODUCTION THE AUTHOR He calls himself Judas, but this was a very common name. In the N.T. itself we have Judas Iscariot and Judas not Iscariot (John:14:22|; also called Judas of James, son or brother, strkjv@Luke:6:6|), Judas a brother of our Lord (Matthew:13:55|), Judas of Galilee (Acts:5:37|), Judas of Damascus (Acts:9:11|), Judas Barsabbas (Acts:15:22|). The author explains that he is a "slave" of Jesus Christ as James did (Jude:1:1|), and adds that he is also a brother of James. Clement of Alexandria thinks that, like James, he deprecated being called the brother of the Lord Jesus (as by Hegesippus later) as claiming too much authority. Keil identifies him with Jude:the Apostle (not Iscariot), but that is most unlikely. The Epistle is one of the disputed books of Eusebius. It was recognized in the canon in the Third Council of Carthage (A.D. 397). It appears in the Muratorian Canon (A.D. 170).

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

rwp@Info_Jude:@ THE PURPOSE The author undoubtedly has the Gnostics in mind and is seeking to warn his readers against them, as is true of II Peter. This same purpose appears in the Johannine Epistles, as was true also of Colossians, Ephesians, the Pastoral Epistles.

rwp@Info_Jude:@ THE READERS Of this we know nothing at all. Dr. Chase believes that the Epistle was sent to Antioch in Syria. That may be true, though it is mere conjecture. Any place or places in Asia Minor would suit so far as we know. The readers were probably both Jewish and Gentile Christians. Jerusalem and Alexandria are urged as the place of composition, but of that we have no real information.

rwp@Info_Jude:@ THE DATE This really turns on the genuineness of the Epistle. There is no clear indication of the date, for the Gnostics described can belong to the first or to the second century. If it was used by II Peter, that would place it slightly before that Epistle. The date suggested, 65 to 67 A.D., is purely conjectural.

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@Jude:1:3 @{Beloved} (\agapˆtoi\). As in strkjv@3John:1:2|. {All diligence} (\pƒsan spoudˆn\). As in strkjv@2Peter:1:5|. {Of our common salvation} (\peri tˆs koinˆs hˆm“n s“tˆrias\). See this use of \koinos\ (common to all) in strkjv@Titus:1:4| with \pistis\, while in strkjv@2Peter:1:1| we have \isotimon pistin\, which see. {I was constrained} (\anagkˆn eschon\). "I had necessity" like strkjv@Luke:14:18; strkjv@Hebrews:7:27|. {To contend earnestly} (\epag“nizesthai\). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (\epi\) striving to the already strong \ag“nizesthai\ (\ag“n\ contest). Cf. strkjv@1Timothy:6:12| \ag“nizou ton kalon ag“na\. {For the faith} (\tˆi--pistei\). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in verse 20; strkjv@Galatians:1:23; strkjv@3:23; strkjv@Phillipians:1:27|. {Once for all delivered} (\hapax paradotheisˆi\). First aorist passive participle feminine dative singular of \paradid“mi\, for which see strkjv@2Peter:2:21|. See also strkjv@2Thessalonians:2:15; strkjv@1Corinthians:11:2; strkjv@1Timothy:6:20|.

rwp@Jude:1:4 @{Are crept in} (\pareiseduˆsan\). Second aorist passive indicative of \pareisdu“\ (\-n“\), late (Hippocrates, Plutarch, etc.) compound of \para\ (beside) and \eis\ (in) and \du“\ to sink or plunge, so to slip in secretly as if by a side door, here only in N.T. {Set forth} (\progegrammenoi\). Perfect passive participle of \prograph“\, to write of beforehand, for which verb see strkjv@Galatians:3:1; strkjv@Romans:15:4|. {Unto this condemnation} (\eis touto to krima\). See strkjv@2Peter:2:3| for \krima\ and \ekpalai\. \Palai\ here apparently alludes to verses 14,15| (Enoch). {Ungodly men} (\asebeis\). Keynote of the Epistle (Mayor), in 15| again as in strkjv@2Peter:2:5; strkjv@3:7|. {Turning} (\metatithentes\). Present active participle of \metatithˆmi\, to change, for which verb see strkjv@Galatians:1:6|. For the change of "grace" (\charita\) into "lasciviousness (\eis aselgeian\) see strkjv@1Peter:2:16; strkjv@4:3; strkjv@2Peter:2:19; strkjv@3:16|. {Our only Master and Lord} (\ton monon despotˆn kai kurion hˆm“n\). For the force of the one article for one person see on ¯2Peter:1:1|. For \despotˆn\ of Christ see strkjv@2Peter:2:1|. {Denying} (\arnoumenoi\). strkjv@Songs:2Peter:2:1|. See also strkjv@Matthew:10:33; strkjv@1Timothy:5:8; strkjv@Titus:1:16; strkjv@1John:2:22|.

rwp@Jude:1:5 @{To put you in remembrance} (\hupomnˆsai\). See strkjv@2Peter:1:12| \hupomimnˆskein\ (present active infinitive there, first aorist active infinitive here). {Though ye know all things once for all} (\eidotas hapax panta\). Concessive perfect (sense of present) active participle as in strkjv@2Peter:1:12|, but without \kaiper\. {The Lord} (\kurios\). Some MSS. add \Iˆsous\. The use of \kurios\ here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains, strkjv@Exodus:23:20|, by \ho mustikos ekeinos aggelos Iˆsous\ (that mystical angel Jesus). For the mystic reference to Christ see strkjv@1Corinthians:10:4,9; strkjv@Hebrews:11:26|. Some MSS. here add \theos\ instead of \Iˆsous\. {Afterward} (\to deuteron\). Adverbial accusative, "the second time." After having saved the people out of Egypt. {Destroyed} (\ap“lesen\). First aorist active indicative of \apollumi\, old verb, to destroy. {Them that believed not} (\tous mˆ pisteusantas\). First aorist active articular participle of \pisteu“\. The reference is to strkjv@Numbers:14:27-37|, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude:is not in II Peter, but is discussed in strkjv@1Corinthians:10:5-11; strkjv@Hebrews:3:18-4:2|.

rwp@Jude:1:9 @{Michael the archangel} (\ho Michael ho archaggelos\). Michael is mentioned also in strkjv@Daniel:10:13,21; strkjv@12:1; strkjv@Revelation:12:7|. \Archaggelos\ in N.T. occurs only here and strkjv@1Thessalonians:4:16|, but in strkjv@Daniel:10:13,20; strkjv@12:1|. {Contending with the devil} (\t“i diabol“i diakrinomenos\). Present middle participle of \diakrin“\, to separate, to strive with as in strkjv@Acts:11:2|. Dative case \diabol“i\. {When he disputed} (\hote dielegeto\). Imperfect middle of \dialegomai\ as in strkjv@Mark:9:34|. {Concerning the body of Moses} (\peri tou M“use“s s“matos\). Some refer this to strkjv@Zechariah:3:1|, others to a rabbinical comment on strkjv@Deuteronomy:34:6|. There is a similar reference to traditions in strkjv@Acts:7:22; strkjv@Galatians:3:19; strkjv@Hebrews:2:2; strkjv@2Timothy:3:8|. But this explanation hardly meets the facts. {Durst not bring} (\ouk etolmˆsen epenegkein\). "Did not dare (first aorist active indicative of \tolma“\), to bring against him" (second aorist active infinitive of \epipher“\). {A railing accusation} (\krisin blasphˆmias\). "Charge of blasphemy" where strkjv@2Peter:2:11| has "\blasphˆmon krisin\." Peter also has \para kuri“i\ (with the Lord), not in Jude. {The Lord rebuke thee} (\epitimˆsai soi kurios\). First aorist active optative of \epitima“\, a wish about the future. These words occur in strkjv@Zechariah:3:1-10| where the angel of the Lord replies to the charges of Satan. Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude:quoted here the _Assumption of Moses_, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the _Assumption of Moses_ took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the _Assumption_. Some date it as early as B.C. 2, others after A.D. 44.

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthˆsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\tˆi hod“i tou Kain\). Locative case \hod“i\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthˆsan\). First aorist passive indicative of \ekche“\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\tˆi planˆi tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Planˆ\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\ap“lonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\tˆi antilogiƒi tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

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

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

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

rwp@Jude:1:22 @{And on some} (\kai hous men\). Demonstrative plural of \hos men--hos de\ (\hous de\, below), not the relative \hous\, but by contrast (\men, de\). Songs:Matthew:13:8|. {Have mercy} (\eleƒte\). Present active imperative of \elea“\ (rare form in strkjv@Romans:9:16| also for the usual \elee“\ strkjv@Matthew:9:27|). But A C read \elegchete\, refute, in place of \eleate\. The text of this verse is in much confusion. {Who are in doubt} (\diakrinomenous\). Present middle participle of \diakrin“\, in the accusative case agreeing with \hous men\, though K L P have the nominative. If the accusative and \eleate\ is read, see strkjv@James:1:6| for the idea (doubters). If \elegchete\ is read, see strkjv@Jude:1:9| for the idea (disputers).

rwp@Jude:1:23 @{And some save} (\hous de s“zete\). B omits \hous de\. {Snatching them out of the fire} (\ek puros harpazontes\). Present active participle of \harpaz“\, old verb, to seize. Quotation from strkjv@Amos:4:11| and strkjv@Zechariah:3:3|. Cf. strkjv@Psalms:106:18|. Firemen today literally do this rescue work. Do Christians? {And on some have mercy with fear} (\hous de eleƒte en phob“i\). In fear "of the contagion of sin while we are rescuing them" (Vincent). For this idea see strkjv@1Peter:1:17; strkjv@3:15; strkjv@2Corinthians:7:1; strkjv@Phillipians:2:12|. {Spotted} (\espil“menon\). Perfect passive participle of \spilo“\, late and common verb (from \spilos\, spot, strkjv@2Peter:2:13|), in N.T. only here and strkjv@James:3:6|.

rwp@Info_Luke @ THE AUTHOR OF ACTS A COMPANION OF PAUL The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of "we" and "us" in strkjv@Acts:16:10 and from strkjv@Acts:20:6| to the end of chapter strkjv@Acts:28| shows it beyond controversy if the same man wrote the "we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his _Date of the Acts and the Synoptic Gospels_ and in his volume _The Acts of the Apostles_ and in his _Luke the Physician_.

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

rwp@Info_Luke @ THIS COMPANION AND AUTHOR LUKE All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: "There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

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

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

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

rwp@Luke:1:2 @{Even as} (\kath“s\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\pared“san hˆmin\). Second aorist active indicative of \paradid“mi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archˆs autoptai kai hupˆretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupˆretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

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

rwp@Luke:1:4 @{Mightest know} (\epign“is\). Second aorist active subjunctive of \epigin“sk“\. Full knowledge (\epi\-), in addition to what he already has. {The certainty} (\tˆn asphaleian\). Make no slip (\sphall“\, to totter or fall, and \a\ privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer). {The things} (\log“n\). Literally "words," the details of the words in the instruction. {Wast instructed} (\katˆchˆthˆs\). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word \ˆche“\ is our word echo (cf. strkjv@1Thessalonians:1:8| for \exˆchˆtai\, has sounded forth). \Katˆche“\ is to sound down, to din, to instruct, to give oral instruction. Cf. strkjv@1Corinthians:14:9; strkjv@Acts:21:21,24; strkjv@18:25; Gal strkjv@6:6|. Those men doing the teaching were called _catechists_ and those receiving it were called _catechumens_. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary _Koin‚_ and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

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:1:8 @{While he executed the priest's office} (\en t“i hierateuein auton\). A favourite idiom in Luke, \en\ with the articular infinitive and the accusative of general reference where the genitive absolute could have been used or a temporal conjunction and finite verb. It is proper Greek, but occurs often in the LXX, which Luke read, particularly in imitation of the Hebrew infinitive construct. The word \hierateu“\ does not appear in the ancient Greek, but in the LXX and this one example in Luke. It is on the Rosetta Stone and the early inscriptions so that the word was simply applied by the LXX translators from current usage.

rwp@Luke:1:9 @{His lot was} (\elache\). Literally, {he obtained the lot}. Second aorist active indicative of \lagchan“\, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in strkjv@Acts:1:17; strkjv@2Peter:1:1|. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going (\eiselth“n\, here nominative aorist active participle agreeing with the subject of \elache\) into the sanctuary (\ton naon\, not \to hieron\, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which strkjv@Revelation:2:17| may refer. {Burn incense} (\tou thumiasai\). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).

rwp@Luke:1:33 @{Shall be no end} (\ouk estai telos\). Luke reports the perpetuity of this Davidic kingdom over the house of Jacob with no Pauline interpretation of the spiritual Israel though that was the true meaning as Luke knew. Joseph was of the house of David (Luke:1:27|) and Mary also apparently (Luke:2:5|).

rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthr“pou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

rwp@Luke:1:39 @{Arose} (\anastƒsa\). Luke is very fond of this word, sixty times against twenty-two in the rest of the N.T. {Into the hill country} (\eis tˆn orinˆn\). Luke uses this adjective twice in this context (here and strkjv@1:65|) instead of \to oros\, the mountains. It is an old word and is in the LXX, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah (Joshua:15:55|). Hebron was the chief city of this part of Judea.

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

rwp@Luke:1:46 @{Doth magnify} (\megalunei\). Latin, _magnificat_. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.

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

rwp@Luke:1:48 @{The low estate} (\tˆn tapein“sin\). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in strkjv@1:52|. {Shall call me blessed} (\makariousin me\). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude (\makaria\, strkjv@1:45|). Another occurs in strkjv@11:27|. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my _The Mother of Jesus: Her Problems and Her Glory_.

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

rwp@Luke:1:52 @{Princes} (\dunastas\). Our word dynasty is from this word. It comes from \dunamai\, to be able.

rwp@Luke:1:66 @{What then} (\ti ara\). With all these supernatural happenings they predicted the marvellous career of this child. Note \Ti\, {what}, not \Tis\, {who}. Cf. strkjv@Acts:12:18|. {They laid them up} (\ethento\, second aorist middle indicative) as Mary did (2:19|). {The hand of the Lord} (\cheir Kuriou\). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Acts:11:21; strkjv@13:11|).

rwp@Luke:1:67 @{Prophesied} (\eprophˆteusen\). Under the guidance of the Holy Spirit. This _Benedictus_ (\Eulogˆtos\, {Blessed}) of Zacharias (68-79|) may be what is referred to in verse 64| "he began to speak blessing God" (\eulog“n\). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.

rwp@Luke:1:77 @{Knowledge of salvation} (\gn“sin s“tˆrias\). "This is the aim and end of the work of the Forerunner" (Plummer).

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

rwp@Luke:2:2 @{The first enrolment} (\apographˆ pr“tˆ\). A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in strkjv@Acts:5:37|. This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to A.D. 20. The one in strkjv@Acts:5:37| would then be A.D. 6. This is in the time of Augustus. The first would then be B.C. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about B.C. 6 which agrees with the other known data {When Quirinius} (\Kurˆniou\). Genitive absolute. Here again Luke has been attacked on the ground that Quirinius was only governor of Syria once and that was A.D. 6 as shown by Josephus (_Ant_. XVIII. I.I). But Ramsay has proven by inscriptions that Quirinius was twice in Syria and that Luke is correct here also. See summary of the facts in my _Luke the Historian in the Light of Research_, pp. 118-29.

rwp@Luke:2:7 @{Her firstborn} (\ton pr“totokon\). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. {Wrapped in swaddling clothes} (\espargan“sen\). From \sparganon\, a swathing band. Only here and verse 12| in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works. {In a manger} (\en phatnˆi\). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near. {In the inn} (\en t“i katalumati\). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in strkjv@Luke:22:11; strkjv@Mark:14:14| with the sense of guest-room (cf. strkjv@1Kings:1:13|). It is the Hellenistic equivalent for \katag“geion\ and appears also in one papyrus. See strkjv@Exodus:4:24|. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.

rwp@Luke:2:11 @\Is born\ (\etechthˆ\). First aorist passive indicative from \tikt“\. Was born. {Saviour} (\s“tˆr\). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, _Light from the Ancient East_, p. 344). {Christ the Lord} (\Christos Kurios\). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of \Kurios\ ({Lord}) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (Lamentations:4:20|) and is in Ps. of Sol. strkjv@17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on ¯Matthew:1:1| for Christ and ¯Matthew:21:3| for Lord.

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

rwp@Luke:2:15 @{Said to one another} (\elaloun pros allˆlous\). Imperfect tense, inchoative, "began to speak," each to the other. It suggests also repetition, they kept saying, {Now} (\dˆ\). A particle of urgency. {This thing} (\to rhˆma touto\). A Hebraistic and vernacular use of \rhˆma\ (something said) as something done. See on ¯Luke:1:65|. The ancient Greek used \logos\ in this same way.

rwp@Luke:2:23 @{In the law of the Lord} (\en nom“i Kuriou\). No articles, but definite by preposition and genitive. Vincent notes that "law" occurs in this chapter five times. Paul (Gal strkjv@4:4|) will urge that Jesus "was made under the law" as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son.

rwp@Luke:2:25 @{Devout} (\eulabˆs\). Used only by Luke (Acts:2:5; strkjv@8:2; strkjv@22:12|) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully (\eu\ and \labein\) and so reverently, circumspectly. {Looking for the consolation of Israel} (\prosdechomenos paraklˆsin tou Israel\). Old Greek verb to admit to one's presence (Luke:15:2|) and then to expect as here and of Anna in verse 38|. {Paraklˆsin} here means the Messianic hope (Isaiah:11:10; strkjv@40:1|), calling to one's side for cheer. {Upon him} (\ep' auton\). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.

rwp@Luke:2:27 @{When the parents brought in the child Jesus} (\en t“i eisagagein tous goneis to paidion Iˆsoun\). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX; {In the bringing the Child Jesus as to the parents}. The articular infinitive and two accusatives (one the object, the other accusative of general reference). {After the custom of the law} (\kata to eithismenon tou nomou\). Here the perfect passive participle \eithismenon\, neuter singular from \ethiz“\ (common Greek verb, to accustom) is used as a virtual substantive like \to ethos\ in strkjv@1:8|. Luke alone in the N.T. uses either word save \ethos\ in strkjv@John:19:40|, though \ei“tha\ from \eth“\, occurs also in strkjv@Matthew:27:15; strkjv@Mark:10:1|.

rwp@Luke:2:33 @{His father and his mother} (\ho patˆr autou kai hˆ mˆtˆr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\ˆn thaumazontes\). The masculine gender includes the feminine when both are referred to. But \ˆn\ is singular, not \ˆsan\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \ˆn\ agrees in number with \ho patˆr\ while the participle coming last agrees with both \ho pater kai hˆ mˆtˆr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.

rwp@Luke:2:34 @{Is set for the falling and the rising up of many in Israel} (\Keitai eis pt“sin kai anastasin poll“n en t“i Israˆl\). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of \tithˆmi\ as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah:8:14; strkjv@Matthew:21:42,44; strkjv@Romans:9:33; strkjv@1Peter:2:16f.|) who love darkness rather than light (John:3:19|), he will be the cause of rising for others (Romans:6:4,9; strkjv@Ephesians:2:6|). "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. {Spoken against} (\antilegomenon\). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphth“sin\). Unveiled. First aorist passive subjunctive after \hop“s an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \strati“tˆs\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mˆdena diaseisˆte\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mˆde sukophantˆsˆte\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain“\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois ops“niois hum“n\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \“neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\ops“nion\ comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|. Paul uses the singular of a preacher's pay (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).

rwp@Luke:3:15 @{Were in expectation} (\prosdok“ntos\). Genitive absolute of this striking verb already seen in strkjv@1:21|. {Reasoned} (\dialogizomen“n\). Genitive absolute again. John's preaching about the Messiah and the kingdom of God stirred the people deeply and set them to wondering. {Whether haply he were the Christ} (\mˆpote autos eiˆ ho Christos\). Optative \eiˆ\ in indirect question changed from the indicative in the direct (Robertson, _Grammar_, p. 1031). John wrought no miracles and was not in David's line and yet he moved people so mightily that they began to suspect that he himself (\autos\) was the Messiah. The Sanhedrin will one day send a formal committee to ask him this direct question (John:1:19|).

rwp@Luke:3:16 @{He that is mightier than I} (\ho ischuroteros mou\). Like strkjv@Mark:1:7|, "the one mightier than I." Ablative case (\mou\) of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my _John the Loyal_). Compare strkjv@Luke:3:16| with strkjv@Mark:1:7f.| and strkjv@Matthew:3:11f.| for discussion of details. Luke has "fire" here after "baptize with the Holy Ghost" as strkjv@Matthew:3:11|, which see. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah's coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke:3:17; strkjv@Matthew:3:12|). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah's Mission and so will far transcend the water baptism which marked the ministry of John.

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

rwp@Luke:3:20 @{Added} (\prosethˆken\). First aorist active indicative (kappa aorist). Common verb (\prostithˆmi\) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction \hoti\ (that) before the next verb \katekleisen\ (shut up) is asyndeton. This verb literally means {shut down}, possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our "shut up" without a strict regard to the idea of "down." It is an old and common verb, though here and strkjv@Acts:26:10| only in the N.T. See strkjv@Matthew:14:3| for further statement about the prison.

rwp@Luke:3:21 @{When all the people were baptised} (\en t“i baptisthˆnai hapanta ton laon\). The use of the articular aorist infinitive here with \en\ bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally "in the being baptized as to all the people." Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole. {Jesus also having been baptized} (\kai Iˆsou baptisthentos\). Genitive absolute construction, first aorist passive participle. In Luke's sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see strkjv@Mark:1:9; strkjv@Matthew:3:13-16|. {And praying} (\kai proseuchomenou\). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer. {The heaven was opened} (\ane“ichthˆnai ton ouranon\). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be \anoichthˆnai\ as in D (Codex Bezae). Songs:the augment appears in the future indicative \kateaxei\ (Matthew:12:20|) and the second aorist passive subjunctive \kateag“sin\ (John:19:31|). Such unusual forms appear in the _Koin‚_. This infinitive here with the accusative of general reference is the subject of \egeneto\ (it came to pass). strkjv@Matthew:3:16| uses the same verb, but strkjv@Mark:1:10| has \schizomenous\, rent asunder.

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

rwp@Luke:3:23 @{Jesus Himself} (\autos Iˆsous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" (\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin‚_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\ˆn h“sei et“n triakonta\). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. {Being Son (as was supposed) of Joseph, the son of Heli} (\“n huios h“s enomizeto I“sˆph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\h“s enomizeto\). His own narrative in strkjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in strkjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.

rwp@Luke:4:1 @{Full of the Holy Spirit} (\plˆrˆs pneumatos hagiou\). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke:3:21f.|). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (1:35|). strkjv@Matthew:4:1| says that "Jesus was led of the Spirit" while strkjv@Mark:1:12| states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer). {Was led by the Spirit} (\ˆgeto en toi pneumati\). Imperfect passive, continuously led. \En\ may be the instrumental use as often, for strkjv@Matthew:4:1| has here \hupo\ of direct agency. But Matthew has the aorist passive \anˆchthˆ\ which may be ingressive as he has \eis tˆn erˆmon\ (into the wilderness) while Luke has \en t“i erˆm“i\ (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice. {During the forty days} (\hˆmerƒs tesserakonta\). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. strkjv@Deuteronomy:8:2|, forty years). The words are amphibolous also in strkjv@Mark:1:13|. strkjv@Matthew:4:2| seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).

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

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

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

rwp@Luke:4:6 @{All this authority} (\tˆn exousian tautˆn hapasan\). strkjv@Matthew:4:9| has "all these things." Luke's report is more specific. {And the glory of them} (\kai tˆn doxan aut“n\). strkjv@Matthew:4:8| has this in the statement of what the devil did, not what he said. {For it hath been delivered unto me} (\hoti emoi paradedotai\). Perfect passive indicative. Satan here claims possession of world power and Jesus does not deny it. It may be due to man's sin and by God's permission. Jesus calls Satan the ruler of this world (John:12:31; strkjv@14:30; strkjv@16:11|). {To whomsoever I will} (\hoi an thel“\). Present subjunctive with \an\ in an indefinite relative sentence. This audacious claim, if allowed, makes one wonder whether some of the world rulers are not, consciously or unconsciously, agents of the devil. In several American cities there has been proven a definite compact between the police and the underworld of crime. But the tone of Satan here is one of superiority to Jesus in world power. He offers him a share in it on one condition.

rwp@Luke:4:7 @{Wilt worship before me} (\proskunˆsˆis en“pion emou\). strkjv@Matthew:4:9| has it more bluntly "worship me." That is what it really comes to, though in Luke the matter is more delicately put. It is a condition of the third class (\ean\ and the subjunctive). Luke has it "thou therefore if" (\su oun ean\), in a very emphatic and subtle way. It is the ingressive aorist (\proskunˆsˆis\), just bow the knee once up here in my presence. The temptation was for Jesus to admit Satan's authority by this act of prostration (fall down and worship), a recognition of authority rather than of personal merit. {It shall all be thine} (\estai sou pƒsa\). Satan offers to turn over all the keys of world power to Jesus. It was a tremendous grand-stand play, but Jesus saw at once that in that case he would be the agent of Satan in the rule of the world by bargain and graft instead of the Son of God by nature and world ruler by conquest over Satan. The heart of Satan's program is here laid bare. Jesus here rejected the Jewish idea of the Messiah as an earthly ruler merely. "He rejects Satan as an ally, and thereby has him as an implacable enemy" (Plummer.)

rwp@Luke:4:8 @{Thou shalt worship} (\proskunˆseis\). Satan used this verb to Jesus who turns it against him by the quotation from strkjv@Deuteronomy:6:13|. Jesus clearly perceived that one could not worship both Satan and God. He had to choose whom he would serve. Luke does not give the words, "Get thee hence, Satan" (Matthew:4:10|), for he has another temptation to narrate.

rwp@Luke:4:9 @{Led him} (\ˆgagen\). Aorist active indicative of \ag“\. strkjv@Matthew:4:5| has \paralambanei\ (dramatic present). {The wing of the temple} (\to pterugion tou hierou\). See on ¯Matthew:4:5|. It is not easy to determine precisely what it was. {From hence} (\enteuthen\). This Luke adds to the words in Matthew, which see. {To guard thee} (\tou diaphulaxai se\). Not in strkjv@Matthew:4:6| quoted by Satan from strkjv@Psalms:91:11,12|. Satan does not misquote this Psalm, but he misapplies it and makes it mean presumptuous reliance on God. This compound verb is very old, but occurs here alone in the N.T. and that from the LXX. Luke repeats \hoti\ (recitative \hoti\ after \gegraptai\, is written) after this part of the quotation.

rwp@Luke:4:14 @{Returned} (\hupestrepsen\). Luke does not fill in the gap between the temptations in the wilderness of Judea and the Galilean Ministry. He follows the outline of Mark. It is John's Gospel alone that tells of the year of obscurity (Stalker) in various parts of the Holy Land. {In the power of the Spirit} (\en tˆi dunamei tou pneumatos\). Luke in these two verses (14,15|) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ's fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word \dunamis\ (power). {A fame} (\phˆmˆ\). An old Greek word found in the N.T. only here and strkjv@Matthew:9:26|. It is from \phˆmi\, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John.

rwp@Luke:4:15 @{And he taught} (\kai autos edidasken\). Luke is fond of this mode of transition so that it is not certain that he means to emphasize "he himself" as distinct from the rumour about him. It is the imperfect tense, descriptive of the habit of Jesus. The synagogues were an open door to Jesus before the hostility of the Pharisees was aroused. {Being glorified} (\doxazomenos\). Present passive participle, durative action like the imperfect \edidasken\. General admiration of Jesus everywhere. He was the wonder teacher of his time. Even the rabbis had not yet learned how to ridicule and oppose Jesus.

rwp@Luke:4:16 @{Where he had been brought up} (\hou ˆn tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph“\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to ei“thos aut“i\). Second perfect active neuter singular participle of an old \eth“\ (Homer), to be accustomed. Literally according to what was customary to him (\aut“i\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anestˆ\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagn“nai\). Second aorist active infinitive of \anagin“sk“\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).

rwp@Luke:4:17 @{Was delivered} (\epedothˆ\). First aorist passive indicative of \epidid“mi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\hupˆretˆs\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophˆtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig“\, common verb) is probably genuine. \Anaptuss“\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou ˆn gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.

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

rwp@Luke:4:19 @{The acceptable year of the Lord} (\eniauton Kuriou dekton\). He does not mean that his ministry is to be only one year in length as Clement of Alexandria and Origen argued. That is to turn figures into fact. The Messianic age has come, Jesus means to say. On the first day of the year of Jubilee the priests with sound of trumpet proclaimed the blessings of that year (Leviticus:25:8-17|). This great passage justly pictures Christ's conception of his mission and message.

rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss“\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\ˆsan atenizontes aut“i\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz“\ occurs in Aristotle and the Septuagint. It is from the adjective \atenˆs\ and that from \tein“\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.

rwp@Luke:4:21 @{And he began to say} (\ˆrxato de legein\). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence. {Hath been fulfilled} (\peplˆr“tai\). Perfect passive indicative, {stands fulfilled}. "Today this scripture (Isaiah:61:1,2|, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!

rwp@Luke:4:22 @{Bare him witness} (\emarturoun\). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14|) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb \marture“\ is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive \martur\ is seen in our English \martyr\, one who witnesses even by his death to his faith in Christ. {And wondered} (\kai ethaumazon\). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus. {At the words of grace} (\epi tois logois tˆs charitos\). See on ¯Luke:1:30; strkjv@2:52| for this wonderful word \charis\ so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, \ekporeuomenois\) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. {Is not this Joseph's son?} (\Ouchi huios estin I“sˆph houtos;\). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of \ouchi\ intensive form of \ouk\ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in strkjv@3:23|. He does not stop here to correct this misconception because the truth has been already amply presented in strkjv@1:28-38; strkjv@2:49|. This popular conception of Jesus as the son of Joseph appears also in strkjv@John:1:45|. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark:6:3|; the carpenter's son, strkjv@Matthew:13:55|). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. Songs:the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.

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:4:24 @{And he said} (\eipen de\). Also in strkjv@1:13|. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words {Verily I say unto you} (\amˆn leg“ humin\). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to strkjv@John:4:44|. Both strkjv@Mark:6:4| and strkjv@Matthew:13:57| give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke:4:9-11|).

rwp@Luke:4:26 @{Unto Zarephath} (\eis Sarepta\). The modern village Surafend on the coast road between Tyre and Sidon. {Unto a woman that was a widow} (\pros gunaika chˆran\). Literally, unto a woman a widow (like our vernacular widow woman). This is an illustration of the proverb from the life of Elijah (1Kings:17:8,9|). This woman was in the land of Sidon or Phoenicia, a heathen, where Jesus himself will go later.

rwp@Luke:4:27 @{In the time of Elisha the prophet} (\epi Elisaiou tou prophˆtou\). This use of \epi\ with the genitive for "in the time of" is a good Greek idiom. The second illustration of the proverb is from the time of Elisha and is another heathen, {Naaman the Syrian} (\Naiman ho Syros\). He was the lone leper that was cleansed by Elisha (2Kings:5:1,14|).

rwp@Luke:4:33 @{Which had} (\ech“n\). Mark has \en\. {A spirit of an unclean demon} (\pneuma daimoniou akathartou\). Mark has "unclean spirit." Luke's phrase here is unique in this combination. Plummer notes that Matthew has \daimonion\ ten times and \akatharton\ twice as an epithet of \pneuma\; Mark has \daimonion\ thirteen times and \akatharton\ eleven times as an epithet of \pneuma\. Luke's Gospel uses \daimonion\ twenty-two times and \akatharton\ as an epithet, once of \daimonion\ as here and once of \pneuma\. In Mark the man is in (\en\) the power of the unclean spirit, while here the man "has" a spirit of an unclean demon. {With a loud voice} (\ph“nˆi megalˆi\). Not in Mark. Really a scream caused by the sudden contact of the demon with Jesus.

rwp@Luke:4:35 @{Had thrown him down in the midst} (\rhipsan auton eis to meson\). First aorist (effective) participle of \rhipt“\, an old verb with violent meaning, to fling, throw, hurl off or down. {Having done him no hurt} (\mˆden blapsan auton\). Luke as a physician carefully notes this important detail not in Mark. \Blapt“\, to injure, or hurt, occurs in the N.T. only here and in strkjv@Mark:16:18|, though a very common verb in the old Greek.

rwp@Luke:4:37 @{Went forth a rumour} (\exeporeueto ˆchos\). Imperfect middle, kept on going forth. Our very word \echo\ in this word. Late Greek form for \ˆch“\ in the old Greek. Used for the roar of the waves on the shore. Songs:in strkjv@Luke:21:25|. Vivid picture of the resounding influence of this day's work in the synagogue, in Capernaum.

rwp@Luke:4:38 @{He rose up} (\anastas\). Second aorist active participle of \anistˆmi\, a common verb. B. Weiss adds here "from the teacher's seat." Either from his seat or merely leaving the synagogue. This incident of the healing of Peter's mother-in-law is given in strkjv@Mark:1:29-34| and strkjv@Matthew:8:14-17|, which see for details. {Into the house of Simon} (\eis tˆn oikian Sim“nos\). "Peter's house" (Matthew:8:14|). "The house of Simon and Andrew" (Mark:1:29|). Paul's reference to Peter's wife (1Corinthians:9:5|) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus. {Simon's wife's mother} (\penthera tou Sim“nos\). The word \penthera\ for mother-in-law is old and well established in usage. Besides the parallel passages (Mark:1:30; strkjv@Matthew:8:14; strkjv@Luke:4:38|) it occurs in the N.T. only in strkjv@Luke:12:53|. The corresponding word \pentheros\, father-in-law, occurs in strkjv@John:18:13| alone in the N.T. {Was holden with a great fever} (\ˆn sunechomenˆ puret“i megal“i\). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew:4:24| passive with diseases here; strkjv@2Corinthians:5:14| active; strkjv@Phillipians:1:23| passive). In strkjv@Acts:28:8| the passive "with dysentery" is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with "fear," strkjv@Luke:8:37|, the active for holding the hands over the ears (Acts:7:57|) and for pressing one or holding together (Luke:8:45; strkjv@19:43; strkjv@22:63|), the direct middle for holding oneself to preaching (Acts:18:5|). It is followed here by the instrumental case. Hobart (_Medical Language of Luke_, p. 3) quotes Galen as dividing fevers into "great" (\megaloi\) and "small" (\smikroi\).

rwp@Luke:4:39 @{He stood over her} (\epistas epan“ autˆs\). Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist's position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. strkjv@Mark:1:31; strkjv@Matthew:8:15| mention the touch of her hand rather than the tender look over her head. {Rebuked} (\epetimˆsen\). Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (8:24|). {Rose up and ministered} (\anastƒsa diˆkonei\). Second aorist active participle as in verse 38|, but inchoative imperfect tense \diˆkonei\, from \diakone“\ (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up.

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

rwp@Luke:4:42 @{When it was day} (\genomenˆs hˆmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epezˆtoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\ˆlthon he“s autou\, aorist active indicative). They accomplished their purpose, \he“s autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech“\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou mˆ poreuesthai ap' aut“n\). Literally, "from going away from them." The use of \mˆ\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).

rwp@Luke:4:44 @{Was preaching} (\ˆn kˆruss“n\). Periphrastic imperfect active, describing his first tour of Galilee in accord with the purpose just stated. One must fill in details, though strkjv@Mark:1:39| and strkjv@Matthew:8:23-25| tell of the mass of work done on this campaign.

rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in strkjv@Luke:4:42-44|. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb \epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En t“i epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\ˆn hest“s\). Periphrastic second past perfect of \histˆmi\ which here is equal to a practical imperfect. {By the lake} (\para tˆn limnˆn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).

rwp@Luke:5:2 @{Two boats} (\ploia duo\). Some MSS. have \ploiaria\, little boats, but \ploia\ was used of boats of various sizes, even of ships like \nˆes\. {The fishermen} (\hoi haleeis\). It is an old Homeric word that has come back to common use in the _Koin‚_. It means "sea-folk" from \hals\, sea. {Were washing} (\eplunon\). Imperfect active, though some MSS. have aorist \eplunan\. Vincent comments on Luke's use of five verbs for washing: this one for cleaning, \apomass“\ for wiping the dust from one's feet (10:11|), \ekmass“\ of the sinful woman wiping Christ's feet with her hair (7:38,44|), \apolou“\ of washing away sins (symbolically, of course) as in strkjv@Acts:22:16|, and \lou“\ of washing the body of Dorcas (Acts:9:37|) and the stripes of the prisoners (Acts:16:33|). On "nets" see on ¯Matthew:4:20; strkjv@Mark:1:18|.

rwp@Luke:5:4 @{Had left speaking} (\epausato lal“n\). He ceased speaking (aorist middle indicative and present active participle, regular Greek idiom). {Put out into the deep} (\epanagage eis to bathos\). The same double compound verb as in verse 3|, only here second aorist active imperative second person singular. {Let down} (\chalasate\). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts:27:17,30|). But it was used for lowering anything from a higher place (Mark:2:4; strkjv@Acts:9:25; strkjv@2Corinthians:11:33|). For a catch (\eis agran\). This purpose was the startling thing that stirred up Simon.

rwp@Luke:5:5 @{Master} (\epistata\). Used only by Luke in the N.T. and always in addresses to Christ (8:24,45; strkjv@9:33,49; strkjv@17:13|). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ's authority. {We toiled} (\kopiasantes\). This verb is from \kopos\ (\work, toil\) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (_Light from the Ancient East_, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter's protest calls attention also to the whole night of fruitless toil. {But at thy word} (\epi de t“i rhˆmati sou\). On the base of \epi\. Acquiescence to show his obedience to Christ as "Master," but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter's business and he really claimed superior knowledge on this occasion to that of Jesus.

rwp@Luke:5:6 @{They inclosed} (\sunekleisan\). Effective aorist active indicative with perfective compound \sun\. {They shut together. Were breaking} (\dierˆsseto\). Imperfect passive singular (\diktua\ being neuter plural). This is the late form of the old verb \diarˆgnumi\. The nets were actually tearing in two (\dia-\) and so they would lose all the fish.

rwp@Luke:5:7 @{They beckoned} (\kateneusan\). Possibly they were too far away for a call to be understood. Simon alone had been ordered to put out into the deep. Songs:they used signs. {Unto their partners} (\tois metechois\). This word \metochos\, from \metech“\, to have with, means participation with one in common blessings (Hebrews:3:1,14; strkjv@6:4; strkjv@12:8|). While \koin“nos\ (verse 10| here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon's lead. {Help them} (\sullabesthai\). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in strkjv@Phillipians:4:3|. It is an old word that was sometimes employed for seizing a prisoner (Luke:22:54|) and for conception (_con-capio_) by a woman (Luke:1:24|). {Songs:that they began to sink} (\h“ste buthizesthai auta\). Consecutive use of \h“ste\ and the infinitive (present tense, inchoative use, beginning to sink). An old verb from \buthos\. In the N.T. only here and strkjv@1Timothy:6:9|.

rwp@Luke:5:10 @{Thou shalt catch men} (\esˆi z“gr“n\). Periphrastic future indicative, emphasizing the linear idea. The old verb \Z“gre“\ means to catch alive, not to kill. Songs:then Peter is to be a catcher of men, not of fish, and to catch them alive and for life, not dead and for death. The great Pentecost will one day prove that Christ's prophecy will come true. Much must happen before that great day. But Jesus foresees the possibilities in Simon and he joyfully undertakes the task of making a fisher of men out of this poor fisher of fish.

rwp@Luke:5:11 @{They left all, and followed him} (\aphentes panta ˆkolouthˆsan\). Then and there. They had already become his disciples. Now they leave their business for active service of Christ. The conduct of this group of business men should make other business men to pause and see if Jesus is calling them to do likewise.

rwp@Luke:5:12 @{Behold} (\kai idou\). Quite a Hebraistic idiom, this use of \kai\ after \egeneto\ (almost like \hoti\) with \idou\ (interjection) and no verb. {Full of leprosy} (\plˆrˆs lepras\). strkjv@Mark:1:40| and strkjv@Matthew:8:2| have simply "a leper" which see. Evidently a bad case full of sores and far advanced as Luke the physician notes. The law (Leviticus:13:12f.|) curiously treated advanced cases as less unclean than the earlier stages. {Fell on his face} (\pes“n epi pros“pon\). Second aorist active participle of \pipt“\, common verb. strkjv@Mark:1:40| has "kneeling" (\gonupet“n\) and strkjv@Matthew:8:40| "worshipped" (\prosekunei\). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the "will" (\thelˆis\) of Jesus who at once asserts his will (\thˆl“\) and cleanses him. All three likewise mention the touch (\hˆpsato\, verse 13|) of Christ's hand on the unclean leper and the instantaneous cure.

rwp@Luke:5:14 @{To tell no man} (\mˆdeni eipein\). This is an indirect command after the verb "charged" (\parˆggeilen\). But Luke changes (_constructio variata_) to the direct quotation, a common idiom in Greek and often in Luke (Acts:1:4f.|). Here in the direct form he follows strkjv@Mark:1:43; strkjv@Matthew:8:4|. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus:13:39; strkjv@14:2-32|). {For a testimony unto them} (\eis marturion autois\). The use of \autois\ (them) here is "according to sense," as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both strkjv@Matthew:8:4; strkjv@Luke:5:14| follow strkjv@Mark:1:44|.

rwp@Luke:5:15 @{Songs:much the more} (\mƒllon\). strkjv@Mark:1:45| has only "much" (\polla\, many), but Mark tells more about the effect of this disobedience. {Went abroad} (\diˆrcheto\). Imperfect tense. The fame of Jesus kept going. {Came together} (\sunˆrchonto\). Imperfect tense again. The more the report spread, the more the crowds came.

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\ˆn didask“n\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\ˆsan kathˆmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi ˆsan elˆluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pasˆs k“mˆs tˆs Galilaias kai Ioudaias kai Ierousalˆm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou ˆn eis to iƒsthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

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

rwp@Luke:5:20 @{Their faith} (\tˆn pistin aut“n\). In all three Gospels. {Man} (\anthr“pe\). Mark and Matthew have "child" or "Son" (\teknon\). Are forgiven (\aphe“ntai\). This Doric form of the perfect passive indicative is for the Attic \apheintai\. It appears also in strkjv@Luke:5:23; strkjv@7:47,48; strkjv@John:20:23; strkjv@1John:2:12|. strkjv@Mark:2:6; strkjv@Matthew:9:2| have the present passive \aphientai\. Possibly this man's malady was due to his sin as is sometimes true (John:5:14|). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.

rwp@Luke:5:24 @{He saith unto him that was palsied} (\eipen t“i paralelumen“i\). This same parenthesis right in the midst of the words of Jesus is in strkjv@Mark:2:11; strkjv@Matthew:9:6|, conclusive proof of interrelation between these documents. The words of Jesus are quoted practically alike in all three Gospels, the same purpose also \hina eidˆte\ (second perfect active subjunctive).

rwp@Luke:5:25 @{Whereon he lay} (\eph' ho katekeito\). Imperfect, upon which he had been lying down. Luke uses this phrase instead of repeating \klinidion\ (verse 24|). {Glorifying God} (\doxaz“n ton theon\). As one can well imagine.

rwp@Luke:5:28 @{He forsook all} (\katalip“n panta\). This detail in Luke alone. He left his profitable business for the service of Christ. {Followed him} (\ˆkolouthei aut“i\). Imperfect active, perhaps inchoative. He began at once to follow him and he kept it up. Both strkjv@Mark:2:14; strkjv@Matthew:9:9| have the aorist (\ˆkolouthˆsen\), perhaps ingressive.

rwp@Luke:5:30 @{The Pharisees and their scribes} (\hoi Pharisaioi kai hoi grammateis aut“n\). Note article with each substantive and the order, not "scribes and Pharisees," but "the Pharisees and the scribes of them" (the Pharisees). Some manuscripts omit "their," but strkjv@Mark:2:16| (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here. {Murmured} (\egogguzon\). Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like \tonthorruz“\ of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi's house, a sort of reclining garden party. {The publicans and sinners} (\t“n tel“n“n kai hamart“l“n\). Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.

rwp@Luke:5:31 @{They that are whole} (\hoi hugiainontes\). Old Greek word for good health from \hugiˆs\, sound in body. Songs:also in strkjv@Luke:7:10; strkjv@15:27; strkjv@3John:1:2|. This is the usual word for good health used by Greek medical writers. strkjv@Mark:2:17; strkjv@Matthew:9:12| have \hoi ischuontes\ (those who have strength).

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

rwp@Luke:5:36 @{Also a parable} (\kai parabolˆn\). There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke's language means that. {Rendeth} (\schisas\). This in Luke alone. Common verb. Used of splitting rocks (Matthew:27:51|). Our word schism comes from it. {Putteth it} (\epiballei\). Songs:Matthew:9:16| when strkjv@Mark:2:21| has \epiraptei\ (sews on). The word for "piece" or "patch" (\epiblˆma\) in all the three Gospels is from the verb \epiball“\, to clap on, and is in Plutarch, Arrian, LXX, though the verb is as old as Homer. See on Matthew and Mark for distinction between \kainos\ (fresh), \neos\ (new), and \palaios\ (old). {He will rend the new} (\kai to kainon schisei\). Future active indicative. Songs:the best MSS. {Will not agree} (\ou sumph“nˆsei\). Future active indicative. Songs:the best manuscripts again. {With the old} (\t“i palai“i\). Associative instrumental case. Instead of this phrase in Luke, strkjv@Mark:2:21; strkjv@Matthew:9:16| have "a worse rent" (\cheiron schisma\).

rwp@Luke:5:38 @{Must be put} (\blˆteon\). This verbal adjective in \-teos\ rather than \-tos\ appears here alone in the N.T. though it is common enough in Attic Greek. It is a survival of the literary style. This is the impersonal use and is transitive in sense here and governs the accusative "new wine" (\oinon neon\), though the agent is not expressed (Robertson, _Grammar_, p. 1097).

rwp@Luke:5:39 @{The old is good} (\Hosea:palaios chrˆstos estin\). Songs:the best MSS. rather that \chrˆstoteros\, comparative (better). Westcott and Hort wrongly bracket the whole verse, though occurring in Aleph, B C L and most of the old documents. It is absent in D and some of the old Latin MSS. It is the philosophy of the obscurantist, that is here pictured by Christ. "The prejudiced person will not even try the new, or admit that it has any merits. He knows that the old is pleasant, and suits him; and that is enough; he is not going to change" (Plummer). This is Christ's picture of the reactionary Pharisees.

rwp@Luke:6:1 @{On a sabbath} (\en sabbat“i\). This is the second sabbath on which Jesus is noted by Luke. The first was strkjv@Luke:4:31-41|. There was another in strkjv@John:5:1-47|. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" (\deuteropr“t“i\). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" (\pr“t“i\) on the margin because of the sabbath miracle in strkjv@Luke:6:6-11|. Then another scribe recalled strkjv@Luke:4:31| where a sabbath is mentioned and wrote "second" (\deuter“i\) also on the margin. Finally a third scribe combined the two in the word \deuteropr“t“i\ that is not found elsewhere. If it were genuine, we should not know what it means. {Plucked} (\etillon\). Imperfect active. They were plucking as they went on through (\diaporeuesthai\). Whether wheat or barley, we do not know, not our "corn" (maize). {Did eat} (\ˆsthion\). Imperfect again. See on ¯Matthew:12:1f.; strkjv@Mark:2:23f.| for the separate acts in supposed violence of the sabbath laws. {Rubbing them in their hands} (\ps“chontes tais chersin\). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb \ps“ch“\ is a late one for \psa“\, to rub.

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

rwp@Luke:6:6 @{On another sabbath} (\en heter“i sabbat“i\). This was a second (\heteron\, as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mark:3:1-6; strkjv@Matthew:12:9-14; strkjv@Luke:6:6-11|). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise? {Right hand} (\hˆ dexia\). This alone in Luke, the physician's eye for particulars.

rwp@Luke:6:8 @{But he knew their thoughts} (\autos de ˆidei tous dialogismous aut“n\). In Luke alone. Imperfect in sense, second past perfect in form \ˆidei\ from \oida\. Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book. {His hand withered} (\xˆran tˆn cheira\). Predicate position of the adjective. Songs:in strkjv@Mark:3:3|. {Stand forth} (\stˆthi\). Luke alone has this verb, second aorist active imperative. strkjv@Mark:3:3| has {Arise into the midst} (\egeire eis to meson\). Luke has {Arise and step forth into the midst} (\egeire kai stˆthi eis to meson\). Christ worked right out in the open where all could see. It was a moment of excitement when the man stepped forth (\estˆ\) there before them all.

rwp@Luke:6:9 @{I ask you} (\eper“t“ humƒs\). They had questions in their hearts about Jesus. He now asks in addition (\ep'\) an open question that brings the whole issue into the open. {A life} (\psuchˆn\). Songs:the Revised Version. The rabbis had a rule: _Periculum vitae pellit sabbatum_. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick. {Or to destroy it} (\ˆ apolesai\). On this very day these Pharisees were plotting to destroy Jesus (verse 7|).

rwp@Luke:6:10 @{He looked round about on them all} (\periblepsamenos\). First aorist middle participle as in strkjv@Mark:3:5|, the middle voice giving a personal touch to it all. Mark adds "with anger" which Luke here does not put in. All three Gospels have the identical command: {Stretch forth thy hand} (\exteinon tˆn cheira sou\). First aorist active imperative. {Stretch out}, clean out, full length. All three Gospels also have the first aorist passive indicative \apekatestathˆ\ with the double augment of the double compound verb \apokathistˆmi\. As in Greek writers, so here the double compound means complete restoration to the former state.

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

rwp@Luke:6:12 @{He went out into the mountains to pray} (\exelthein auton eis to oros proseuxasthai\). Note \ex-\ where strkjv@Mark:3:13| has {goeth up} (\anabainei\). Luke alone has "to pray" as he so often notes the habit of prayer in Jesus. {He continued all night} (\ˆn dianuktereu“n\). Periphrastic imperfect active. Here alone in the N.T., but common in the LXX and in late Greek writers. Medical writers used it of whole night vigils. {In prayer to God} (\en tˆi proseuchˆi tou theou\). Objective genitive \tou theou\. This phrase occurs nowhere else. \Proseuchˆ\ does not mean "place of prayer" or synagogue as in strkjv@Acts:16:13|, but the actual prayer of Jesus to the Father all night long. He needed the Father's guidance now in the choice of the Apostles in the morning.

rwp@Luke:6:13 @{When it was day} (\hote egeneto hˆmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' aut“n d“deka\). The same root (\leg\) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him (\proseph“nˆsen\), and from among whom he chose (of himself, and for himself, indirect middle voice (\eklexamenos\). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (John:15:16|) where Jesus uses \exelexasthe\ and \exelexamˆn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous “nomasen\). Songs:then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in strkjv@Mark:3:14| besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in strkjv@Mark:3:14|, but it remains doubtful whether they were not brought into Mark from strkjv@Luke:6:13| where they are undoubtedly genuine. See strkjv@Matthew:10:2| where the connection with sending them out by twos in the third tour of Galilee. The word is derived from \apostell“\, to send (Latin, _mitto_) and apostle is missionary, one sent. Jesus applies the term to himself (\apesteilas\, strkjv@John:17:3|) as does strkjv@Hebrews:3:1|. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Corinthians:8:23|). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mark:3:14|), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts:1:22|). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on ¯Matthew:10:1-4; strkjv@Mark:3:14-19|.

rwp@Luke:6:17 @{He came down with them} (\katabas met' aut“n\). Second aorist active participle of \katabain“\, common verb. This was the night of prayer up in the mountain (Mark:31:3; strkjv@Luke:6:12|) and the choice of the Twelve next morning. The going up into the mountain of strkjv@Matthew:5:1| may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he "sat down" (Matthew:5:1|), above the plain or "level place" (\epi topou pedinou\) on the mountain side where Jesus "stood" or "stopped" (\estˆ\). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see discussion on ¯Matthew:5:1f|. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ's conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. strkjv@Matthew:5:1| speaks of "the multitudes" and "his disciples." strkjv@Luke:6:17| notes "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon." They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from "the sea coast of Tyre and Sidon" "to hear him and to be healed (\iathˆnai\, first aorist passive of \iaomai\) of their diseases."

rwp@Luke:6:19 @{Sought to touch him} (\ezˆtoun haptesthai autou\). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in strkjv@Luke:8:43f|. (Mark:5:23; strkjv@Matthew:9:21|). {For power came forth from him} (\hoti dunamis par' autou exˆrcheto\). Imperfect middle, {power was coming out from him}. This is the reason for the continual approach to Jesus. {And healed them all} (\kai iƒto pantas\). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul's tremendous words in strkjv@Phillipians:4:13|: "I have strength for all things in him who keeps on pouring power into me" (\panta ischu“ en t“i endunamounti me\). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.

rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair“\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi pt“choi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\hˆ basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

rwp@Luke:6:21 @{Now} (\nun\). Luke adds this adverb here and in the next sentence after "weep." This sharpens the contrast between present sufferings and the future blessings. {Filled} (\chortasthˆsesthe\). Future passive indicative. The same verb in strkjv@Matthew:5:6|. Originally it was used for giving fodder (\chortos\) to animals, but here it is spiritual fodder or food except in strkjv@Luke:15:16; strkjv@16:21|. Luke here omits "and thirst after righteousness." {Weep} (\klaiontes\). Audible weeping. Where strkjv@Matthew:5:4| has "mourn" (\penthountes\). {Shall laugh} (\gelasete\). Here strkjv@Matthew:5:4| has "shall be comforted." Luke's words are terse.

rwp@Luke:6:22 @{When they shall separate you} (\hotan aphoris“sin humƒs\). First aorist active subjunctive, from \aphoriz“\, common verb for marking off a boundary. Songs:either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse. {Cast out your name as evil} (\exbal“sin to onoma hum“n h“s ponˆron\). Second aorist active subjunctive of \ekball“\, common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a _religio licita_. {For the Son of man's sake} (\heneka tou huiou tou anthr“pou\). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ's common designation of himself, never of others save by Stephen (Acts:7:56|) and in the Apocalypse (Revelation:1:13; strkjv@14:14|). But both Son of God and Son of man apply to him (John:1:50,52; strkjv@Matthew:26:63f.|). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.

rwp@Luke:8:34 @{Saw what had come to pass} (\idontes to gegonos\). This item only in Luke. Note the neat Greek idiom \to gegonos\, articular second perfect active participle of \ginomai\. Repeated in verse 35| and in strkjv@Mark:5:14|. Note numerous participles here in verse 35| as in strkjv@Mark:5:15|.

rwp@Luke:8:36 @{He that was possessed with devils (demons)} (only two words in Greek, \ho daimonistheis\, the demonized). {Was made whole} (\es“thˆ\). First aorist passive indicative of \s“z“\ to save from \s“s\ (safe and sound). This is additional information to the news carried to them in verse 34|.

rwp@Luke:8:37 @{Were holden with great fear} (\phob“i megal“i suneichonto\). Imperfect passive of \sunech“\ with the instrumental case of \phobos\. See a similar use of this vigorous verb in strkjv@Luke:12:50| of Jesus and in strkjv@Phillipians:1:23| of Paul.

rwp@Luke:8:39 @{Throughout the whole city} (\kath' holˆn tˆn polin\). strkjv@Mark:5:20| has it "in Decapolis." He had a great story to tell and he told it with power. The rescue missions in our cities can match this incident with cases of great sinners who have made witnesses for Christ.

rwp@Luke:8:43 @{Had spent all her living upon physicians} (\eis iatrous prosanal“sasa holon ton bion\). First aorist active participle of an old verb \prosanalisk“\, only here in the N.T. But Westcott and Hort reject this clause because it is not in B D Syriac Sinaitic. Whether genuine or not, the other clause in strkjv@Mark:5:26| certainly is not in Luke: "had suffered many things of many physicians." Probably both are not genuine in Luke who takes care of the physicians by the simple statement that it was a chronic case: {could not be healed of any} (\ouk ischusen ap' oudenos therapeuthˆnai\). He omitted also what Mark has: "and was nothing bettered but rather grew worse."

rwp@Luke:8:46 @{For I perceived that power had gone forth from me} (\eg“ gar egn“n dunamin exelˆluthuian ap' emou\). \Egn“n\ is second aorist active indicative of \gin“sk“\, knowledge by personal experience as here. It is followed by the second perfect active participle \exelˆluthuian\ in indirect discourse (Robertson, _Grammar_, pp. 1040-42). Jesus felt the sensation of power already gone. Who does not know what this sense of "goneness" or exhaustion of nervous energy means?

rwp@Luke:8:47 @{Trembling} (\tremousa\). Vivid touch of the feeling of this sensitive woman who now had to tell everybody of her cure, "in the presence of all the people" (\en“pion pantos tou laou\). She faced the widest publicity for her secret cure.

rwp@Luke:8:49 @{From the ruler of the synagogue's house} (\para tou archisunag“gou\). The word "house" is not in the Greek here as in strkjv@Mark:5:35| where \apo\ is used rather than \para\, as here. But the ruler himself had come to Jesus (Luke:8:41|) and this is the real idea. Trouble not (\mˆketi skulle\). See on ¯Luke:7:6| for this verb and also strkjv@Mark:5:35; strkjv@Matthew:9:36|.

rwp@Luke:8:50 @{And she shall be made whole} (\kai s“thˆsetai\). This promise in addition to the words in strkjv@Mark:5:36|. See there for discussion of details.

rwp@Luke:9:2 @{He sent them forth} (\apesteilen autous\). First aorist active indicative of \apostell“\. {To preach the kingdom of God and to heal the sick} (\kˆrussein tˆn basileian tou theou kai iƒsthai\). Present indicative for the continuous functions during this campaign. This double office of herald (\kˆrussein\) and healer (\iƒsthai\) is stated directly in strkjv@Matthew:10:7-8|. Note the verb \iaomai\ for healing here, though \therapeuein\ in verse 1|, apparently used interchangeably.

rwp@Luke:9:3 @{Neither staff} (\mˆte rabdon\). For the apparent contradiction between these words (Matthew:10:10|) and strkjv@Mark:6:8| see discussion there. For \pˆran\ (wallet) see also on ¯Mark:6:8| (Matthew:10:10|) for this and other details here.

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:9:14 @{About} (\h“sei\). Luke as strkjv@Matthew:14:21| adds this word to the definite statement of strkjv@Mark:6:44| that there were 5,000 men, a hundred companies of fifty each. {Sit down} (\kataklinate\). First aorist active imperative. Recline, lie down. Only in Luke in the N.T. See also verse 15|. {In companies} (\klisias\). Cognate accusative after {kataklinate}. Only here in the N.T. A row of persons reclining at meals (table company). {About fifty each} (\h“sei ana pentˆkonta\). Distributive use of \ana\ and approximate number again (\h“sei\).

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

rwp@Luke:9:18 @{As he was praying} (\en t“i einai auton proseuchomenon\). Common Lukan idiom of \en\ with the articular infinitive for a temporal clause, only here Luke has the periphrastic infinitive (\einai proseuchomenon\) as also in strkjv@11:1|. This item about Christ's praying alone in Luke. {Alone} (\kata monas\). In the N.T. only here and strkjv@Mark:4:10|. Perhaps \ch“ras\ (places) is to be supplied with \monas\ (lonely places). {Were with him} (\sunˆsan aut“i\). This seems like a contradiction unless "alone" is to be taken with \sunˆsan\. Westcott and Hort put \sunˆntˆsan\ in the margin. This would mean that as Jesus was praying alone, the disciples fell in with him. At any rate he was praying apart from them.

rwp@Luke:9:20 @{But who say ye?} (\Humeis de tina legete;\). Note the emphatic proleptical position of \humeis\: "But _ye_ who do ye say? This is really what mattered now with Jesus. {The Christ of God} (\Ton christon tou theou\). The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See on ¯2:26| for "the Anointed of the Lord." See on ¯Matthew:16:17| for discussion of Peter's testimony in full. strkjv@Mark:6:29| has simply "the Christ." It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.

rwp@Luke:9:21 @{To tell this to no man} (\mˆdeni legein touto\). Indirect command with the negative infinitive after {commanded} (\parˆggeilen\). It had been necessary for Jesus to cease using the word {Messiah} (\Christos\) about himself because of the political meaning to the Jews. Its use by the disciples would lead to revolution as was plain after the feeding of the five thousand (John:6:15|).

rwp@Luke:9:22 @{Rejected} (\apodokimasthˆnai\). First aorist passive infinitive of \apodokimaz“\, to reject after trial. {The third day} (\tˆi tritˆi hˆmerƒi\). Locative case of time as in strkjv@Matthew:16:21|. Here in the parallel passage strkjv@Mark:8:31| has "after three days" (\meta treis hˆmeras\) in precisely the same sense. That is to say, "after three days" is just a free way of saying "on the third day" and cannot mean "on the fourth day" if taken too literally. For discussion of this plain prediction of the death of Christ with various details see discussion on strkjv@Matthew:16:21; strkjv@Mark:8:31|. It was a melancholy outlook that depressed the disciples as Mark and Matthew show in the protest of Peter and his rebuke.

rwp@Luke:9:23 @{He said unto all} (\elegen de pros pantas\). This is like Luke (cf. verse 43|). Jesus wanted all (the multitude with his disciples, as strkjv@Mark:8:34| has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ's words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see discussion on ¯Matthew:16:24-26; strkjv@Mark:8:34-37|. The word for lose (\apolesei\, from \apollumi\, a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). {Daily} (\kath' hˆmeran\). Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, \ƒrat“\), but keep on following me (\akoloutheit“\, present tense). The cross was a familiar figure in Palestine. It was rising before Jesus as his destiny. Each man has his own cross to meet and bear.

rwp@Luke:9:26 @{Whosoever shall be ashamed} (\hos an epaischunthˆi\). Rather, {Whosoever is ashamed} as in strkjv@Mark:8:38|. The first aorist passive subjunctive in an indefinite relative clause with \an\. The passive verb is transitive here also. This verb is from \epi\ and \aischunˆ\, shame (in the eyes of men). Jesus endured the shame of the cross (Hebrews:12:2|). The man at the feast who had to take a lower seat did it with shame (Luke:14:9|). Paul is not ashamed of the Gospel (Romans:1:16|). Onesiphorus was not ashamed of Paul (2Timothy:1:16|). {In his own glory} (\en tˆi doxˆi autou\). This item added to what is in strkjv@Mark:8:38; strkjv@Matthew:16:27|.

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

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

rwp@Luke:9:31 @{There talked with him} (\sunelaloun aut“i\). Imperfect active, were talking with him. {Who appeared in glory} (\hoi ophthentes en doxˆi\). First aorist passive participle of \hora“\. This item peculiar to Luke. Compare verse 26|. {Spake of his decease} (\elegon tˆn exodon\). Imperfect active, were talking about his \exodus\ (departure from earth to heaven) very much like our English word "decease" (Latin _decessus_, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark:8:32; strkjv@Matthew:16:22|). This very word \exodus\ (way out) in the sense of death occurs in strkjv@2Peter:1:15| and is followed by a brief description of the Transfiguration glory. Other words for death (\thanatos\) in the N.T. are \ekbasis\, going out as departure (Hebrews:13:7|), \aphixis\, departing (Acts:20:29|), \analusis\, loosening anchor (2Timothy:4:6|) and \analusai\ (Phillipians:1:23|). {To accomplish} (\plˆroun\). To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God's people into the Promised Land on high. See on Mark and Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all.

rwp@Luke:9:32 @{Were heavy with sleep} (\ˆsan bebarˆmenoi hupn“i\). Periphrastic past perfect of \bare“\, a late form for the ancient \barun“\ (not in N.T. save Textus Receptus in strkjv@Luke:21:34|). This form, rare and only in passive (present, aorist, perfect) in the N.T., is like \barun“\, from \barus\, and that from \baros\, weight, burden (Galatians:6:2|). \Hupn“i\ is in the instrumental case. They had apparently climbed the mountain in the early part of the night and were now overcome with sleep as Jesus prolonged his prayer. Luke alone tells of their sleep. The same word is used of the eyes of these three disciples in the Garden of Gethsemane (Matthew:26:43|) and of the hearts of many (Luke:21:34|). {But when they were fully awake} (\diagrˆgorˆsantes de\). First aorist active participle of this late (Herodian) and rare compound verb (here alone in the N.T.), \diagrˆgore“\ (Luke is fond of compounds with \dia\). The simple verb \grˆgore“\ (from the second perfect active \egrˆgora\) is also late, but common in the LXX and the N.T. The effect of \dia\ can be either to remain awake in spite of desire to sleep (margin of Revised Version) or to become thoroughly awake (ingressive aorist tense also) as Revised Version has it. This is most likely correct. The Syriac Sinaitic has it "When they awoke." Certainly they had been through a strain. {His glory} (\tˆn doxan autou\). See also verse 26| in the words of Jesus.

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

rwp@Luke:9:34 @{Overshadowed them} (\epeskiazen autous\). Imperfect active (aorist in strkjv@Matthew:17:5|) as present participle in strkjv@Mark:9:7|, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luke:1:35|). Nowhere else in the N.T., though an old verb (\epi, skiaz“\, from \skia\, shadow). {As they entered into the cloud} (\en t“i eiselthein autous eis tˆn nephelˆn\). Luke's idiom of \en\ with the articular infinitive again (aorist active this time, on the entering in as to them). All six "entered into" the cloud, but only Peter, James, and John "became afraid" (\ephobˆthˆsan\, ingressive first aorist passive).

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

rwp@Luke:9:36 @{When the voice came} (\en toi genesthai tˆn ph“nˆn\). Another example of Luke's idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice" (accusative of general reference). It does not mean that it was "after" the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense). {Alone} (\monos\). Same adjective in strkjv@Mark:9:8; strkjv@Matthew:17:8| translated "only." Should be rendered "alone" there also. {They held their peace} (\esigˆsan\). Ingressive aorist active of common verb \siga“\, became silent. In strkjv@Mark:9:9; strkjv@Matthew:17:9|, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night's great experience. By and by they will be able to tell them, but not "in those days." {Which they had seen} (\h“n he“rakan\). Attraction of the relative \ha\ into the case of the unexpressed antecedent \tout“n\. Perfect active indicative \he“rakan\ with _Koin‚_ (papyri) form for the ancient \he“rakƒsin\ changed by analogy to the first aorist ending in \-an\ instead of \-asin\.

rwp@Luke:9:38 @{Master} (\Didaskale\). Teacher as in strkjv@Mark:9:17|. {Lord} (\kurie\, strkjv@Matthew:17:15|). {To look upon} (\epiblepsai\). Aorist active infinitive of \epiblep“\ (\epi\, upon, \blep“\, look), common verb, but in the N.T. only here and strkjv@James:2:3| except strkjv@Luke:1:48| in quotation from LXX. This compound verb is common in medical writers for examining carefully the patient. {Mine only child} (\monogenˆs moi\). Only in Luke as already about an only child in strkjv@7:12; strkjv@8:42|.

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

rwp@Luke:9:45 @{It was concealed from them} (\ˆn parakekalummenon ap' aut“n\). Periphrastic past perfect of \parakalupt“\, a common verb, but only here in the N.T., to cover up, to hide from. This item only in Luke. {That they should not perceive it} (\hina mˆ aisth“ntai auto\). Second aorist middle subjunctive of the common verb \aisthanomai\ used with \hina mˆ\, negative purpose. This explanation at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as strkjv@Mark:9:32| observes, as does Luke here that they were afraid to ask him. Plummer says, "They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will." Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem.

rwp@Luke:9:46 @{A reasoning} (\dialogismos\). A dispute. The word is from \dialogizomai\, the verb used in strkjv@Mark:9:33| about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but strkjv@Matthew:18:1| states that they came to Jesus to settle it. {Which of them should be greatest} (\to tis an eiˆ meiz“n aut“n\). Note the article with the indirect question, the clause being in the accusative of general reference. The optative with \an\ is here because it was so in the direct question (potential optative with \an\ retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew:18:1|), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark:10:35; strkjv@Matthew:20:20|). It is a sad spectacle.

rwp@Luke:9:48 @{This little child} (\touto to paidion\). As Jesus spoke he probably had his hand upon the head of the child. strkjv@Matthew:18:5| has "one such little child." The honoured disciple, Jesus holds, is the one who welcomes little children "in my name" (\epi t“i onomati mou\), upon the basis of my name and my authority. It was a home-thrust against the selfish ambition of the Twelve. Ministry to children is a mark of greatness. Have preachers ever yet learned how to win children to Christ? They are allowed to slip away from home, from Sunday school, from church, from Christ. {For he that is least among you all} (\ho gar mikroteros en pasin humin huparch“n\). Note the use of \huparch“\ as in strkjv@8:41; strkjv@23:50|. The comparative \mikroteros\ is in accord with the _Koin‚_ idiom where the superlative is vanishing (nearly gone in modern Greek). But {great} (\megas\) is positive and very strong. This saying peculiar to Luke here.

rwp@Luke:9:51 @{When the days were well-nigh come} (\en t“i sumplˆrousthai tas hˆmeras\). Luke's common idiom \en\ with the articular infinitive, "in the being fulfilled as to the days." This common compound occurs in the N.T. only here and strkjv@Luke:8:23; strkjv@Acts:2:1|. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke:9:22,27,31|). {That he should be received up} (\tˆs analˆmpse“s autou\). Literally, "of his taking up." It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from \analamban“\ (the verb used of the Ascension, strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) and refers here to the Ascension of Jesus after His Resurrection. Not only in John's Gospel (John:17:5|) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (9:31|) and later in strkjv@Luke:12:49f|. {He steadfastly set his face} (\autos to pros“pon estˆrisen\). Note emphatic \autos\, {he himself}, with fixedness of purpose in the face of difficulty and danger. This look on Christ's face as he went to his doom is noted later in strkjv@Mark:10:32|. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from \stˆriz“\ (from \stˆrigx\, a support), to set fast, to fix. {To go to Jerusalem} (\tou poreuesthai eis Ierousalˆm\). Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (9:51; strkjv@13:22; strkjv@17:11|) and John mentions three journeys to Jerusalem during the later ministry (John:7:10; strkjv@11:17; strkjv@12:1|). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.

rwp@Luke:9:52 @{Sent messengers} (\apesteilen aggelous\). As a precaution since he was going to Jerusalem through Samaria. The Samaritans did not object when people went north from Jerusalem through their country. He was repudiating Mount Gerizim by going by it to Jerusalem. This was an unusual precaution by Jesus and we do not know who the messengers ({angels}) were. {To make ready for him} (\h“s hetoimasai aut“i\). \H“s\ is correct here, not \h“ste\. The only examples of the final use of \h“s\ with the infinitive in the N.T. are this one and strkjv@Hebrews:7:9| (absolute use). In Acts strkjv@20:24| Westcott and Hort read \h“s telei“s“\ and put \h“s telei“sai\ in the margin (Robertson, _Grammar_, p. 1091).

rwp@Luke:9:54 @{Saw this} (\idontes\). Second aorist active participle of \hora“\. Saw the messengers returning. {We bid} (\theleis eip“men\). Deliberative subjunctive \eip“men\ after \theleis\ without \hina\, probably two questions, Dost thou wish? Shall we bid? Perhaps the recent appearance of Elijah on the Mount of Transfiguration reminded James and John of the incident in strkjv@2Kings:1:10-12|. Some MSS. add here "as Elijah did." The language of the LXX is quoted by James and John, these fiery Sons of Thunder. Note the two aorist active infinitives (\katabˆnai, anal“sai\, the first ingressive, the second effective).

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

rwp@Luke:9:57 @{A certain man} (\tis\). strkjv@Matthew:8:19| calls him "a scribe." strkjv@Luke:9:57-60; strkjv@Matthew:8:19-22|, but not in Mark and so from Q or the Logia. {Wherever you go} (\hopou ean aperchˆi\) is the present middle subjunctive with the indefinite relative adverb \ean\, common Greek idiom. See on Matthew for "holes," "nests," "Son of man." The idiom "where to lay his head" (\pou tˆn kephalˆn klinˆi\) is the same in both, the deliberative subjunctive retained in the indirect question. "Jesus knows the measure of the scribe's enthusiasm" (Plummer). The wandering life of Jesus explains this statement.

rwp@Luke:9:59 @{And he said unto another} (\eipen de pros heteron\). strkjv@Matthew:8:21| omits Christ's "Follow me" (\akolouthei moi\) and makes this man a volunteer instead of responding to the appeal of Jesus. There is no real opposition, of course. In Matthew's account the man is apologetic as in Luke. Plummer calls him "one of the casual disciples" of whom there are always too many. The scribes knew how to give plausible reasons for not being active disciples. {First} (\pr“ton\). One of the problems of life is the relation of duties to each other, which comes first. The burial of one's father was a sacred duty (Genesis:25:9|), but, as in the case of Tobit strkjv@4:3, this scribe's father probably was still alive. What the scribe apparently meant was that he could not leave his father while still alive to follow Jesus around over the country.

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

rwp@Luke:9:61 @{And another also said} (\eipen de kai heteros\). A volunteer like the first. This third case is given by Luke alone, though the incident may also come from the same Logia as the other two. \Heteros\ does not here mean one of a "different" sort as is sometimes true of this pronoun, but merely another like \allos\ (Robertson, _Grammar_, p. 749). {But first} (\pr“ton de\). He also had something that was to come "first." {To bid farewell to them that are at my house} (\apotaxasthai tois eis ton oikon mou\). In itself that was a good thing to do. This first aorist middle infinitive is from \apotass“\, an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in strkjv@Acts:18:18| of Paul taking leave of the believers in Corinth. See also strkjv@Mark:6:46; strkjv@2Corinthians:2:13|. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus.

rwp@Luke:9:62 @{Having put his hand to the plough} (\epibal“n tˆn cheira ep' arotron\). Second aorist active participle of \epiball“\, an old and common verb, to place upon. Note repetition of preposition \epi\ before \arotron\ (plough). This agricultural proverb is as old as Hesiod. Pliny observes that the ploughman who does not bend attentively to his work goes crooked. It has always been the ambition of the ploughman to run a straight furrow. The Palestine _fellah_ had good success at it. {And looking back} (\kai blep“n eis ta opis“\). Looking to the things behind. To do that is fatal as any ploughman knows. The call to turn back is often urgent. {Fit} (\euthetos\). From \eu\ and \tithˆmi\=well-placed, suited for, adapted to. "The first case is that of inconsiderate impulse, the second that of conflicting duties, the third that of a divided mind" (Bruce).

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

rwp@Luke:10:2 @{Harvest} (\therismos\). Late word for the older \theros\, summer, harvest. The language in this verse is verbatim what we have in strkjv@Matthew:9:37,38| to the Twelve. Why not? The need is the same and prayer is the answer in each case. Prayer for preachers is Christ's method for increasing the supply.

rwp@Luke:10:7 @{In that same house} (\en autˆi tˆi oikiƒi\). Literally, in the house itself, not "in the same house" (\en tˆi autˆi oikiƒi\), a different construction. A free rendering of the common Lukan idiom is, "in that very house." {Eating} (\esthontes\). An old poetic verb \esth“\ for \esthi“\ that survives in late Greek. {Such things as they give} (\ta par' aut“n\). "The things from them." {For the labourer is worthy of his hire} (\axios gar ho ergatˆs tou misthou autou\). In strkjv@Matthew:10:10| we have \tˆs trophˆs autou\ (his food). strkjv@1Timothy:5:18| has this saying quoted as scripture. That is not impossible if Luke wrote by A.D. 62. Paul there however may quote only strkjv@Deuteronomy:25:4| as scripture and get this quotation either from strkjv@Luke:10:7| or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy. {Go not from house to house} (\mˆ metabainete ex oikias eis oikian\). As a habit, \mˆ\ and the present imperative, and so avoid waste of time with such rounds of invitations as would come.

rwp@Luke:10:8 @{Such things as are set before you} (\ta paratithemena humin\). The things placed before you from time to time (present passive participle, repetition). Every preacher needs this lesson of common politeness. These directions may seem perfunctory and even commonplace, but every teacher of young preachers knows how necessary they are. Hence they were given both to the Twelve and to the Seventy.

rwp@Luke:10:12 @{More tolerable} (\anektoteron\). Comparative of the verbal adjective \anektos\ from \anechomai\. An old adjective, but only the comparative in the N.T. and in this phrase (Matthew:10:15; strkjv@11:22,24; strkjv@Luke:10:12,14|).

rwp@Luke:10:15 @{Shalt thou be exalted?} (\mˆ hups“thˆsˆi;\). \Mˆ\ expects the answer No. The verb is future passive indicative second singular of \hupso“\, to lift up, a late verb from \hupsos\, height. It is used by Jesus of the Cross (John:12:32|). {Unto Hades} (\he“s Haidou\). See on ¯Matthew:16:18| for this word which is here in contrast to Heaven as in strkjv@Isaiah:14:13-15|. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28| sqq.) Nazareth?"

rwp@Luke:10:16 @{Rejecteth him that sent me} (\athetei ton aposteilanta me\). These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside (\a\ privative and \thete“\, from \tithˆmi\) the mission and message of these messengers of Christ. See this verb used in strkjv@7:30| of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (John:9:4|).

rwp@Luke:10:17 @{Returned with joy} (\hupestrepsan meta charas\). They had profited by the directions of Jesus. Joy overflows their faces and their words. {Even the demons} (\kai ta daimonia\). This was a real test. The Twelve had been expressly endowed with this power when they were sent out (Luke:9:1|), but the Seventy were only told to heal the sick (10:9|). It was better than they expected. The Gospel worked wonders and they were happy. The demons were merely one sign of the conflict between Christ and Satan. Every preacher has to grapple with demons in his work. {Are subject} (\hupotassetai\). Present passive indicative (repetition).

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

rwp@Luke:10:21 @{In that same hour} (\en autˆi tˆi h“rƒi\). Literally, "at the hour itself," almost a demonstrative use of \autos\ (Robertson, _Grammar_, p. 686) and in Luke alone in the N.T. (2:38; strkjv@10:21; strkjv@12:12; strkjv@20:19|). strkjv@Matthew:11:25| uses the demonstrative here, "at that time" (\en ekein“i t“i kair“i\). {Rejoiced in the Holy Spirit} (\ˆgalliasato t“i pneumati t“i hagi“i\). First aorist middle of the late verb \agallia“\ for \agall“\, to exult. Always in the middle in the N.T. save strkjv@Luke:1:47| in Mary's _Magnificat_. This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in strkjv@John:4:32-38| when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like strkjv@Matthew:11:25f.|, a peculiarly Johannine passage in Matthew and Luke, but not in Mark, and so from Q (the Logia of Jesus). It has disturbed critics who are unwilling to admit the Johannine style and type of teaching as genuine, but here it is. See on Matthew for discussion. "That God had proved his independence of the human intellect is a matter for thankfulness. Intellectual gifts, so far from being necessary, are often a hindrance" (Plummer).

rwp@Luke:10:22 @{Knoweth who the Son is} (\gin“skei tis estin ho huios\). Knows by experience, \gin“skei\. Here strkjv@Matthew:11:27| has \epigin“skei\ (fully knows) and simply \ton huion\ (the Son) instead of the "who" (\tis\) clause. Songs:also in "who the Father is" (\tis estin ho pater\). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my _The Christ of the Logia_). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in strkjv@John:17|. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in strkjv@Matthew:11:27| by the use of {willeth to reveal him} (\boulˆtai apokalupsai\). The Son claims the power to reveal the Father "to whomsoever he wills" (\h“i an boulˆtai\, indefinite relative and present subjunctive of \boulomai\, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (\paredothˆ\, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.

rwp@Luke:10:23 @{Turning to the disciples} (\strapheis pros tous mathˆtas\). Second aorist passive of \streph“\ as in strkjv@9:55|. The prayer was a soliloquy though uttered in the presence of the Seventy on their return. Now Jesus turned and spoke "privately" or to the disciples (the Twelve, apparently), whether on this same occasion or a bit later. {Blessed} (\makarioi\). A beatitude, the same adjective as in strkjv@Matthew:5:3-11|. A beatitude of privilege very much like that in strkjv@Matthew:5:13-16|. Jesus often repeated his sayings.

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

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

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

rwp@Luke:10:30 @{Made answer} (\hupolab“n\). Second aorist active participle of \hupolamban“\ (see strkjv@7:43|), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. {Was going down} (\katebainen\). Imperfect active describing the journey. {Fell among robbers} (\lˆistais periepesen\). Second aorist ingressive active indicative of \peripipt“\, old verb with associative instrumental case, to fall among and to be encompassed by (\peri\, around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way." These were bandits, not petty thieves. {Stripped} (\ekdusantes\). Of his clothing as well as of his money, the meanest sort of robbers. {Beat him} (\plˆgas epithentes\). Second aorist active participle of \epitithˆmi\, a common verb. Literally, "placing strokes or blows" (\plˆgas\, plagues) upon him. See strkjv@Luke:12:48; strkjv@Acts:16:23; strkjv@Revelation:15:1,6,8| for "plagues." {Half-dead} (\hˆmithanˆ\). Late word from \hˆmi\, half, and \thnˆsk“\, to die. Only here in the N.T. Vivid picture of the robbery.

rwp@Luke:10:40 @{Was cumbered} (\periespƒto\). Imperfect passive of \perispa“\, an old verb with vivid metaphor, to draw around. One has sometimes seen women whose faces are literally drawn round with anxiety, with a permanent twist, distracted in mind and in looks. {She came up to him} (\epistƒsa\). Second aorist active participle of \ephistˆmi\, an old verb to place upon, but in the N.T. only in the middle voice or the intransitive tenses of the active (perfect and second aorist as here). It is the ingressive aorist here and really means. stepping up to or bursting in or upon Jesus. It is an explosive act as is the speech of Martha. {Dost thou not care} (\ou melei soi\). This was a reproach to Jesus for monopolizing Mary to Martha's hurt. {Did leave me} (\me kateleipen\). Imperfect active, she kept on leaving me. {Bid her} (\eipon autˆi\). Late form instead of \eipe\, second aorist active imperative, common in the papyri. Martha feels that Jesus is the key to Mary's help. {That she help me} (\hina moi sunantilabˆtai\). Sub-final use of \hina\ with second aorist middle subjunctive of \sunantilambanomai\, a double compound verb (\sun\, with, \anti\, at her end of the line, and \lambanomai\, middle voice of \lamban“\, to take hold), a late compound appearing in the LXX, Diodorus and Josephus. Deissmann (_Light from the Ancient East_, p. 87) finds it in many widely scattered inscriptions "throughout the whole extent of the Hellenistic world of the Mediterranean." It appears only twice in the N.T. (here and strkjv@Romans:8:26|). It is a beautiful word, to take hold oneself (middle voice) at his end of the task (\anti\) together with (\sun\) one.

rwp@Luke:10:41 @{Art anxious} (\merimnƒis\). An old verb for worry and anxiety from \meriz“\ (\meris\, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew:6:25,28,31,34|. See also strkjv@Luke:12:11,22,26|). {And troubled} (\kai thorubazˆi\). From \thorubazomai\, a verb found nowhere else so far. Many MSS. here have the usual form \turbazˆi\, from \turbaz“\. Apparently from \thorubos\, a common enough word for tumult. Martha had both inward anxiety and outward agitation. {But one thing is needful} (\henos de estin chreia\). This is the reading of A C and may be correct. A few manuscripts have: "There is need of few things." Aleph B L (and Westcott and Hort) have: "There is need of few things or one," which seems like a conflate reading though the readings are all old. See Robertson, _Introduction to Textual Criticism of the N.T._, p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the "many" about which she was so anxious.

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

rwp@Luke:11:1 @{As he was praying in a certain place} (\en t“i einai auton en top“i tini proseuchomenon\). Characteristically Lukan idiom: \en\ with articular periphrastic infinitive (\einai proseuchomenon\) with accusative of general reference (\auton\). {That}. Not in the Greek, asyndeton (\kai egeneto eipen\). {When he ceased} (\h“s epausato\). Supply \proseuchomenos\ (praying), complementary or supplementary participle. {Teach us} (\didaxon hˆmas\). Jesus had taught them by precept (Matthew:6:7-15|) and example (Luke:9:29|). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John's teachings (Luke:5:33|). Songs:Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See on ¯Matthew:6:7-15| for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In strkjv@Matthew:6:11| "give" is \dos\ (second aorist active imperative second singular, a single act) while here strkjv@Luke:11:3| "give" is \didou\ (present active imperative, both from \did“mi\) and means, "keep on giving." Songs:in strkjv@Luke:11:4| we have "For we ourselves also forgive" (\kai gar autoi aphiomen\), present active indicative of the late \“\ verb \aphi“\ while strkjv@Matthew:6:12| has "as we also forgave" (\h“s kai hˆmeis aphˆkamen\), first aorist (\k\ aorist) active of \aphiˆmi\. Songs:also where strkjv@Matthew:6:12| has "debts" (\ta opheilˆmata\) strkjv@Luke:11:4| has "sins" (\tas hamartias\). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both strkjv@Matthew:6:13; strkjv@Luke:11:4| \mˆ eisenegkˆis\ occurs (second aorist subjunctive with \mˆ\ in prohibition, ingressive aorist). "Bring us not" is a better translation than "lead us not." There is no such thing as God enticing one to sin (James:1:13|). Jesus urges us to pray not to be tempted as in strkjv@Luke:22:40| in Gethsemane.

rwp@Luke:11:5 @{At midnight} (\mesonuktiou\). Genitive of time. {And say to him} (\kai eipˆi aut“i\). This is the deliberative subjunctive, but it is preceded by two future indicatives that are deliberative also (\hexei, poreusetai\). {Lend me} (\chrˆson moi\). First aorist active imperative second singular. Lend me {now}. From \kichrˆmi\, an old verb, to lend as a matter of friendly interest as opposed to \daneiz“\, to lend on interest as a business. Only here in the N.T.

rwp@Luke:11:6 @{To set before him} (\ho parathˆs“ aut“i\). {Which I shall place beside him}. Future active of \paratithˆmi\. See strkjv@9:16| for this same verb.

rwp@Luke:11:7 @{And he} (\kakeinos\). Emphatic. {Shall say} (\eipˆi\). Still the aorist active deliberative subjunctive as in verse 5| (the same long and somewhat involved sentence). {Trouble me not} (\mˆ moi kopous pareche\). \Mˆ\ and the present imperative active. Literally, "Stop furnishing troubles to me." On this use of \kopous parech“\ see also strkjv@Matthew:26:10; strkjv@Mark:14:6; strkjv@Galatians:6:17| and the singular \kopon\, strkjv@Luke:18:5|. {The door is now shut} (\ˆdˆ hˆ thura kekleistai\). Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From \klei“\, common verb. {In bed} (\eis ten koitˆn\). Note use of \eis\ in sense of \en\. Often a whole family would sleep in the same room. {I cannot} (\ou dunamai\). That is, I am not willing.

rwp@Luke:11:13 @{Know how to give} (\oidate didonai\). See on strkjv@Matthew:7:11| for this same saying. Only here Jesus adds the Holy Spirit (\pneuma hagion\) as the great gift (the _summum bonum_) that the Father is ready to bestow. Jesus is fond of "how much more" (\pos“i mƒllon\, by how much more, instrumental case).

rwp@Luke:11:15 @{Dumb} (\k“phon\). See on ¯Matthew:9:32|. {By Beelzebub} (\en Beezeboul\). Blasphemous accusation here in Judea as in Galilee (Mark:3:22; strkjv@Matthew:12:24,27|). See on Matthew for discussion of the form of this name and the various items in the sin against the Holy Spirit involved in the charge. It was useless to deny the fact of the miracles. Songs:they were explained as wrought by Satan himself, a most absurd explanation.

rwp@Luke:11:17 @{But he} (\autos de\). In contrast with them. {Knowing their thoughts} (\eid“s aut“n ta dianoˆmata\). From \dianoe“\, to think through or distinguish. This substantive is common in Plato, but occurs nowhere else in the N.T. It means intent, purpose. Jesus knew that they were trying to tempt him. {And a house divided against a house falleth} (\kai oikos epi oikon piptei\). It is not certain that \diameristheisa\ (divided) is to be repeated here as in strkjv@Matthew:12:25; strkjv@Mark:3:25|. It may mean, {and house falls upon house}, "one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself" (Bruce).

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

rwp@Luke:11:23 @{He that is not with me} (\ho mˆ “n met' emou\). This verse is just like strkjv@Matthew:12:30|.

rwp@Luke:11:24 @{And finding none} (\kai mˆ heuriskon\). Here strkjv@Matthew:12:43| has \kai ouch heuriskei\ (present active indicative instead of present active participle). strkjv@Luke:11:24-26| is almost verbatim like strkjv@Matthew:12:43-45|, which see. Instead of just "taketh" (\paralambanei\) in verse 26|, Matthew has "taketh with himself" (\paralambanei meth' heautou\). And Luke omits: "Even so shall it be also unto this evil generation" of strkjv@Matthew:12:45|. {Than the first} (\t“n pr“t“n\). Ablative case after the comparative \cheirona\. The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luke:8:2|).

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:11:31 @{With the men of this generation} (\meta t“n andr“n tˆs geneƒs tautˆs\). Here strkjv@Matthew:12:42| has simply "with this generation," which see.

rwp@Luke:11:32 @{At the preaching of Jonah} (\eis to kˆrugma I“na\). Note this use of \eis\ as in strkjv@Matthew:10:41; strkjv@12:41|. Luke inserts the words about the Queen of the South (31|) in between the discussion of Jonah (verses 29f., 32|). Both \Solom“nos\ (31|) and \I“nƒ\ (verse 32|) are in the ablative case after the comparative \pleion\ (more, {something more}).

rwp@Luke:11:35 @{Whether not} (\mˆ\). This use of \mˆ\ in an indirect question is good Greek (Robertson, _Grammar_, p. 1045). It is a pitiful situation if the very light is darkness. This happens when the eye of the soul is too diseased to see the light of Christ.

rwp@Luke:11:38 @{That he had not first washed before dinner} (\hoti ou pr“ton ebaptisthˆ pro tou aristou\). The verb is first aorist passive indicative of \baptiz“\, to dip or to immerse. Here it is applied to the hands. It was the Jewish custom to dip the hands in water before eating and often between courses for ceremonial purification. In Galilee the Pharisees and scribes had sharply criticized the disciples for eating with unwashed hands (Mark:7:1-23; strkjv@Matthew:15:1-20|) when Jesus had defended their liberty and had opposed making a necessity of such a custom (tradition) in opposition to the command of God. Apparently Jesus on this occasion had himself reclined at the breakfast (not dinner) without this ceremonial dipping of the hands in water. The Greek has "first before" (\pr“ton pro\), a tautology not preserved in the translation.

rwp@Luke:11:40 @{Howbeit} (\plˆn\). See strkjv@Luke:6:24|. Instead of devoting so much attention to the outside. {Those things which are within} (\ta enonta\). Articular neuter plural participle from \eneimi\, to be in, common verb. This precise phrase only here in the N.T. though in the papyri, and it is not clear what it means. Probably, give as alms the things within the dishes, that is have inward righteousness with a brotherly spirit and the outward becomes "clean" (\kathara\). Properly understood, this is not irony and is not Ebionism, but good Christianity (Plummer).

rwp@Luke:11:42 @{Tithe} (\apodekatoute\). Late verb for the more common \dekateu“\. Songs:in strkjv@Matthew:23:23|. Take a tenth off (\apo-\). Rue (\pˆganon\). Botanical term in late writers from \pˆgnumi\, to make fast because of its thick leaves. Here strkjv@Matthew:23:23| has "anise." {Every herb} (\pƒn lachanon\). General term as in strkjv@Mark:4:32|. Matthew has "cummin." {Pass by} (\parerchesthe\). Present middle indicative of \parerchomai\, common verb, to go by or beside. strkjv@Matthew:23:23| has "ye have left undone" (\aphˆkate\). Luke here has "love" (\agapˆn\), not in Matthew. {Ought} (\edei\). As in Matthew. Imperfect of a present obligation, not lived up to just like our "ought" (\owed\, not paid). \Pareinai\, as in Matthew, the second aorist active infinitive of \aphiˆmi\. to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Matthew:23:34|). It is plain that the terrible exposure of the scribes and Pharisees in strkjv@Matthew:23| in the temple was simply the culmination of previous conflicts such as this one.

rwp@Luke:11:43 @{The chief seats in the synagogues} (\tˆn pr“tokathedrian en tais sunag“gais\). Singular here, plural in strkjv@Matthew:23:6|. This semi-circular bench faced the congregation. strkjv@Matthew:23:6| has also the chief place at feasts given by Luke also in that discourse (20:46|) as well as in strkjv@14:7|, a marked characteristic of the Pharisees.

rwp@Luke:11:49 @{The wisdom of God} (\hˆ sophia tou theou\). In strkjv@Matthew:23:34| Jesus uses "I send" (\eg“ apostell“\) without this phrase "the wisdom of God." There is no book to which it can refer. Jesus is the wisdom of God as Paul shows (1Corinthians:1:30|), but it is hardly likely that he so describes himself here. Probably he means that God in his wisdom said, but even so "Jesus here speaks with confident knowledge of the Divine counsels" (Plummer). See strkjv@Luke:10:22; strkjv@15:7,10|. Here the future tense occurs, "I will send" (\apostel“\). {Some of them} (\ex aut“n\). No "some" (\tinas\) in the Greek, but understood. They will act as their fathers did. They will kill and persecute.

rwp@Luke:11:51 @{From the blood of Abel to the blood of Zachariah} (\apo haimatos Abel he“s haimatos Zachariou\). The blood of Abel is the first shed in the Old Testament (Genesis:4:10|), that of Zacharias the last in the O.T. canon which ended with Chronicles (2Chronicles:24:22|). Chronologically the murder of Uriah by Jehoiakim was later (Jeremiah:26:23|), but this climax is from Genesis to II Chronicles (the last book in the canon). See on ¯Matthew:23:35| for discussion of Zachariah as "the son of Barachiah" rather than "the son of Jehoiada." {Between the altar and the sanctuary} (\metaxu tou thusiastˆriou kai tou oikou\). Literally, between the altar and the house (Matthew:23:35| has temple, \naou\).

rwp@Luke:11:52 @{Ye took away the key of knowledge} (\ˆrate tˆn kleida tˆs gn“se“s\). First aorist active indicative of \air“\, common verb. But this is a flat charge of obscurantism on the part of these scribes (lawyers), the teachers (rabbis) of the people. They themselves (\autoi\) refused to go into the house of knowledge (beautiful figure) and learn. They then locked the door and hid the key to the house of knowledge and hindered (\ek“lusate\, effective aorist active) those who were trying to enter (\tous eiserchomenous\, present participle, conative action). It is the most pitiful picture imaginable of blind ecclesiastics trying to keep others as blind as they were, blind leaders of the blind, both falling into the pit.

rwp@Luke:11:54 @{Laying wait for him} (\enedreuontes auton\). An old verb from \en\ and \hedra\, a seat, so to lie in ambush for one. Here only and strkjv@Acts:23:21| in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey. {To catch something out of his mouth} (\thˆreusai to ek tou stomatos autou\). An old Greek verb, though here only in the N.T., from \thˆra\ (cf. strkjv@Romans:11:9|), to ensnare, to catch in hunting, to hunt. These graphic words from the chase show the rage of the rabbis toward Jesus. Luke gives more details here than in strkjv@20:45-47; strkjv@Matthew:23:1-7|, but there is no reason at all why Jesus should not have had this conflict at the Pharisee's breakfast before that in the temple in the great Tuesday debate.

rwp@Luke:12:1 @{In the meantime} (\en hois\). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in strkjv@11:53f|. In strkjv@12:3| Luke actually begins the sentence with two relatives \anth' h“n hosa\ (wherefore whatsoever). {Many thousands} (\muriad“n\). Genitive absolute with \episunachtheis“n\ (first aorist passive participle feminine plural because of \muriad“n\), a double compound late verb, \episunag“\, to gather together unto. The word "myriads" is probably hyperbolical as in strkjv@Acts:21:20|, but in the sense of ten thousand, as in strkjv@Acts:19:19|, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus. {Insomuch that they trode one upon another} (\h“ste katapatein allˆlous\). The imagination must complete the picture of this jam. {Unto his disciples first of all} (\pros tous mathˆtas autou pr“ton\). This long discourse in strkjv@Luke:12| is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 12|. {Beware of} (\prosechete heautois apo\). Put your mind (\noun\ understood) for yourselves (dative) and avoid (\apo\ with the ablative). {The leaven of the Pharisees which is hypocrisy} (\tˆs zumˆs hˆtis estin hupocrisis t“n Pharisai“n\). In strkjv@Mark:8:15| Jesus had coupled the lesson of the Pharisees with that of Herod, in strkjv@Matthew:16:6| with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew:6:2,5,16|). The occasion was ripe here for this crisp saying. In strkjv@Matthew:13:33| leaven does not have an evil sense as here, which see. See strkjv@Matthew:23:13| for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.

rwp@Luke:12:5 @{Whom ye shall fear} (\tina phobˆthˆte\). First aorist passive subjunctive deliberative retained in the indirect question. \Tina\ is the accusative, the direct object of this transitive passive verb (note \apo\ in verse 4|). {Fear him who} (\phobˆthˆte ton\). First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also. {After he hath killed} (\meta to apokteinai\). Preposition \meta\ with the articular infinitive. Literally, "After the killing" (first aorist active infinitive of the common verb \apoktein“\, to kill. {Into hell} (\eis tˆn geennan\). See on ¯Matthew:5:22|. Gehenna is a transliteration of _Ge-Hinnom_, Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2Kings:23:10|) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world. {This one fear} (\touton phobˆthˆte\). As above.

rwp@Luke:12:10 @{But unto him that blasphemeth against the Holy Spirit} (\t“i de eis to hagion pneuma blasphˆmˆsanti\). This unpardonable sin is given by strkjv@Mark:3:28f.; strkjv@Matthew:12:31f.| immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (11:15-20|). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of \eis\ here in the sense of "against."

rwp@Luke:12:12 @{What ye ought to say} (\hƒ dei eipein\). Literally, what things it is necessary (\dei\) to say. This is no excuse for neglect in pulpit preparation. It is simply a word for courage in a crisis to play the man for Christ and to trust the issue with God without fear.

rwp@Luke:12:13 @{Bid my brother} (\eipe t“i adelph“i mou\). This volunteer from the crowd draws attention to the multitude (verses 13-21|). He does not ask for arbitration and there is no evidence that his brother was willing for that. He wants a decision by Jesus against his brother. The law (Deuteronomy:21:17|) was two-thirds to the elder, one-third to the younger.

rwp@Luke:12:14 @{A judge or a divider} (\kritˆn ˆ meristˆn\). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of strkjv@Exodus:2:14|. Jesus is rendering unto Caesar the things of Caesar (Luke:20:25|) and shows that his kingdom is not of this world (John:18:36|). The word for divider or arbiter (\meristˆs\) is a late word from \merizomai\ (verse 13|) and occurs here only in the N.T.

rwp@Luke:12:18 @{I will pull down} (\kathel“\). Future active of \kathaire“\, an old verb, the usual future being \kathairˆs“\. This second form from the second aorist \katheilon\ (from obsolete \hel“\) like \aphelei\ in strkjv@Revelation:22:19|. {My barns} (\mou tas apothˆkas\). From \apotithˆmi\, to lay by, to treasure. Songs:a granary or storehouse, an old word, six times in the N.T. (Matthew:3:12; strkjv@6:26; strkjv@13:30; strkjv@Luke:3:17; strkjv@12:18,24|). {All my corn} (\panta ton siton\). Better grain (wheat, barley), not maize or Indian corn. {My goods} (\ta agatha mou\). Like the English, my good things. Songs:the English speak of goods (freight) train.

rwp@Luke:12:33 @{Sell that ye have} (\P“lˆsate ta huparchonta hum“n\). Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. "The attempt to keep the letter of the rule here given (Acts:2:44,45|) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans:15:25,26; strkjv@1Corinthians:16:3; strkjv@2Corinthians:8:4; strkjv@9:1|)" (Plummer). {Purses which wax not old} (\ballantia mˆ palaioumena\). Songs:already \ballantion\ in strkjv@Luke:10:4|. Late verb \palaio“\ from \palaios\, old, to make old, declare old as in strkjv@Hebrews:8:13|, is passive to become old as here and strkjv@Hebrews:1:11|. {That faileth not} (\anekleipton\). Verbal from \a\ privative and \ekleip“\, to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or LXX, but in papyri. "I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit" (Bruce). {Draweth near} (\eggizei\). Instead of strkjv@Matthew:6:19| "dig through and steal." {Destroyeth} (\diaphtheirei\). Instead of "doth consume" in strkjv@Matthew:6:19|.

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

rwp@Luke:12:37 @{He shall gird himself} (\periz“setai\). Direct future middle. Jesus did this (John:13:4|), not out of gratitude, but to give the apostles an object lesson in humility. See the usual course in strkjv@Luke:17:7-10| with also the direct middle (verse 8|) of \peris“nnu“\.

rwp@Luke:12:39 @{The thief} (\ho kleptˆs\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in strkjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in strkjv@Matthew:24:43-51| with strkjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrˆgorˆsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphˆken\ (first aorist active indicative of \aphiˆmi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).

rwp@Luke:12:41 @{Peter said} (\Eipen de ho Petros\). This whole paragraph from verse 22-40| had been addressed directly to the disciples. Hence it is not surprising to find Peter putting in a question. This incident confirms also the impression that Luke is giving actual historical data in the environment of these discourses. He is certain that the Twelve are meant, but he desires to know if others are included, for he had spoken to the multitude in verses 13-21|. Recall strkjv@Mark:13:37|. This interruption is somewhat like that on the Mount of Transfiguration (Luke:9:33|) and is characteristic of Peter. Was it the magnificent promise in verse 37| that stirred Peter's impulsiveness? It is certainly more than a literary device of Luke. Peter's question draws out a parabolic reply by Jesus (42-48|).

rwp@Luke:12:42 @{Who then} (\tis ara\). Jesus introduces this parable of the wise steward (42-48|) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. {The faithful and wise steward} (\ho pistos oikonomos ho phronimos\). The faithful steward, the wise one. A steward is house manager (\oikos, nem“\, to manage). Each man is a steward in his own responsibilities. {Household} (\therapeias\). Literally, service from \therapeu“\. medical service as in strkjv@Luke:9:11|, by metonymy household (a body of those domestics who serve). {Their portion of food} (\to sitometrion\). Late word from \sitometre“\ (Genesis:47:12|) for the Attic \ton siton metre“\, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (_Bible Studies_, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (_Light from the Ancient East_, p. 104).

rwp@Luke:12:44 @{Over all} (\epi pƒsin\). See strkjv@Matthew:24-47| for \epi\ with locative in this sense. Usually with genitive as in verse 42| and sometimes with accusative as in verse 14|.

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

rwp@Luke:12:49 @{I came to cast fire} (\Pur ˆlthon balein\). Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun" (Plummer). The very passion in Christ's heart would set his friends on fire and his foes in opposition as we have just seen (Luke:11:53f.|). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Matthew:10:34-36|). {And what will I, if it is already kindled?} (\kai ti thel“ ei ˆdˆ anˆphthˆ;\). It is not clear what this passage means. Probably \ti\ is be taken in the sense of "how" (\p“s\). How I wish. Then \ei\ can be taken as equal to \hoti\. How I wish that it were already kindled. \Anˆphthˆ\ is first aorist passive of \anapt“\, to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.

rwp@Luke:12:50 @{I have a baptism} (\baptisma de ech“\). Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark:10:32f.; strkjv@Matthew:20:22f.|). Songs:here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood" (Plummer). {And how I am straitened} (\kai p“s sunechomai\). See this same vivid verb \sunechomai\ in strkjv@Luke:8:37; strkjv@Acts:18:5; strkjv@Phillipians:1:23| where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on. {Till it be accomplished} (\he“s hotou telesthˆi\). First aorist passive subjunctive of \tele“\ with \he“s hotou\ (until which time), the common construction for the future with this conjunction.

rwp@Luke:12:54 @{To the multitudes also} (\kai tois ochlois\). After the strong and stirring words just before with flash and force Jesus turns finally in this series of discourses to the multitudes again as in verse 15|. There are similar sayings to these verses 54-59| in strkjv@Matthew:16:1f; strkjv@5:25f|. There is a good deal of difference in phraseology whether that is due to difference of source or different use of the same source (Q or Logia) we do not know. Not all the old MSS. give strkjv@Matthew:16:2,3|. In Matthew the Pharisees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather, "a shower" (\ombros\, strkjv@Luke:12:54|) due to clouds in the west, "a hot wave" (\kaus“n\, verse 55) due to a south wind (\noton\) blowing, "fair weather" (\eudia\, strkjv@Matthew:16:2|) when the sky is red, are appealed to today. They have a more or less general application due to atmospheric and climatic conditions.

rwp@Luke:12:56 @{To interpret this time} (\ton kairon touton dokimazein\). To test \dokimazein\ as spiritual chemists. No wonder that Jesus here calls them "hypocrites" because of their blindness when looking at and hearing him. Songs:it is today with those who are willfully blind to the steps of God among men. This ignorance of the signs of the times is colossal.

rwp@Luke:13:4 @{The tower in Siloam} (\ho purgos en Sil“am\). Few sites have been more clearly located than this. Jesus mentions this accident (only in Luke) of his own accord to illustrate still further the responsibility of his hearers. Jesus makes use of public events in both these incidents to teach spiritual lessons. He gives the "moral" to the massacre of the Galilean pilgrims and the "moral" of the catastrophe at Siloam. {Offenders} (\opheiletai\). Literally, {debtors}, not sinners as in verse 2| and as the Authorized Version renders here. See strkjv@7:41; strkjv@11:4; strkjv@Matthew:6:12; strkjv@18:24-34|.

rwp@Luke:13:6 @{Planted} (\pephuteumenˆn\). Perfect passive participle of \phuteu“\, to plant, an old verb, from \phuton\, a plant, and that from \phu“\, to grow. But this participle with \eichen\ (imperfect active of \ech“\) does not make a periphrastic past perfect like our English "had planted." It means rather, he had a fig tree, one already planted in his vineyard.

rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria etˆ aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; strkjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt“\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \genˆtai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tˆn gˆn katargei\). Makes the ground completely idle, of no use (\kata, arge“\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.

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

rwp@Luke:13:14 @{Answered} (\apokritheis\). First aorist passive participle of \apokrinomai\. No one had spoken to him, but he felt his importance as the ruler of the synagogue and was indignant (\aganakt“n\, from \agan\ and \achomai\, to feel much pain). His words have a ludicrous sound as if all the people had to do to get their crooked backs straightened out was to come round to his synagogue during the week. He forgot that this poor old woman had been coming for eighteen years with no result. He was angry with Jesus, but he spoke to the multitude (\t“i ochl“i\). {Ought} (\dei\). Really, must, necessary, a direct hit at Jesus who had "worked" on the sabbath in healing this old woman. {And not} (\kai mˆ\). Instead of \kai ou\, because in the imperative clause.

rwp@Luke:13:15 @{The Lord answered him} (\apekrithˆ de aut“i ho Kurios\). Note use of "the Lord" of Jesus again in Luke's narrative. Jesus answered the ruler of the synagogue who had spoken to the crowd, but about Jesus. It was a crushing and overwhelming reply. {Hypocrites} (\hupokritai\). This pretentious faultfinder and all who agree with him. {Each of you} (\hekastos hum“n\). An _argumentum ad hominen_. These very critics of Jesus cared too much for an ox or an ass to leave it all the sabbath without water. {Stall} (\phatnˆs\). Old word, in the N.T. only here and strkjv@Luke:2:7,12,16| the manger where the infant Jesus was placed. {To watering} (\potizei\). Old verb, causative, to give to drink.

rwp@Luke:13:19 @{A grain of mustard seed} (\kokk“i sinape“s\). Either the _sinapis nigra_ or the _salvadora persica_, both of which have small seeds and grow to twelve feet at times. The Jews had a proverb: "Small as a mustard seed." Given by strkjv@Mark:4:30-32; strkjv@Matthew:13:31f.| in the first great group of parables, but just the sort to be repeated. {Cast into his own garden} (\ebalen eis kˆpon heautou\). Different from "earth" (Mark) or "field" (Matthew.)" \Kˆpos\, old word for garden, only here in the N.T. and strkjv@John:19:1,26; strkjv@19:41|. {Became a tree} (\egeneto eis dendron\). Common Hebraism, very frequent in LXX, only in Luke in the N.T., but does appear in _Koin‚_ though rare in papyri; this use of \eis\ after words like _ginomai_. It is a translation Hebraism in Luke. {Lodged} (\kateskˆn“sen\). Mark and Matthew have \kataskˆnoin\ infinitive of the same verb, to make tent (or nest).

rwp@Luke:13:20 @{Whereunto shall I liken?} (\Tini homoi“s“;\). This question alone in Luke here as in verse 18|. But the parable is precisely like that in strkjv@Matthew:13:33|, which see for details.

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

rwp@Luke:13:23 @{Are they few that be saved?} (\ei oligoi hoi s“zomenoi;\). Note use of \ei\ as an interrogative which can be explained as ellipsis or as \ei=ˆ\ (Robertson, _Grammar_, p. 1024). This was an academic theological problem with the rabbis, the number of the elect.

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

rwp@Luke:13:27 @{I know not whence ye are} (\ouk oida pothen este\). This blunt statement cuts the matter short and sweeps away the flimsy cobwebs. Acquaintance with Christ in the flesh does not open the door. Jesus quotes strkjv@Psalms:8:9| as in strkjv@Matthew:7:23|, there as in the LXX, here with \pantes ergatai adikias\, there with \hoi ergazomenoi tˆn anomian\. But \apostˆte\ (second aorist active imperative) here, and there \apoch“reite\ (present active imperative).

rwp@Luke:13:28 @{There} (\ekei\). Out there, outside the house whence they are driven. {When ye shall see} (\hotan opsˆsthe\). First aorist middle subjunctive (of a late aorist \“psamˆn\) of \hora“\, though \opsesthe\ (future middle) in margin of Westcott and Hort, unless we admit here a "future" subjunctive like Byzantine Greek (after Latin). {And yourselves cast forth without} (\humƒs de ekballomenous ex“\). Present passive participle, continuous action, "you being cast out" with the door shut. See on ¯Matthew:8:11f.| for this same picture.

rwp@Luke:13:29 @{Shall sit down} (\anaklithˆsontai\). Future passive indicative third plural. Recline, of course, is the figure of this heavenly banquet. Jesus does not mean that these will be saved in different ways, but only that many will come from all the four quarters of the earth.

rwp@Luke:13:30 @{Last} (\eschatoi\). This saying was repeated many times (Matthew:19:30; strkjv@Mark:10:31; strkjv@Matthew:20:16|).

rwp@Luke:13:32 @{That fox} (\tˆi al“peki tautˆi\). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist _redivivus_. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power. {Cures} (\iaseis\). Old word, but in the N.T. only here and strkjv@Acts:4:22,30|. {I am perfected} (\teleioumai\). Present passive indicative of \teleio“\, old verb from \teleios\, to bring to perfection, frequent in the N.T. Used in strkjv@Hebrews:2:10| of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.

rwp@Luke:14:6 @{Could not answer again} (\ouk ischusan antapokrithˆnai\). Did not have strength to answer back or in turn (\anti-\) as in strkjv@Romans:9:20|. They could not take up the argument and were helpless. They hated to admit that they cared more for an ox or ass or even a son than for this poor dropsical man.

rwp@Luke:14:7 @{A parable for those which were bidden} (\pros tous keklˆmenous parabolˆn\). Perfect passive participle of \kale“\, to call, to invite. This parable is for the guests who were there and who had been watching Jesus. {When he marked} (\epech“n\). Present active participle of \epech“\ with \ton noun\ understood, holding the mind upon them, old verb and common. {They chose out} (\exelegonto\). Imperfect middle, were picking out for themselves. {The chief seats} (\tas pr“toklisias\). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Matthew:23:6; strkjv@Mark:12:39; strkjv@Luke:20:46|). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.

rwp@Luke:14:12 @{A dinner or a supper} (\ariston ˆ deipnon\). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable. {Call not} (\mˆ ph“nei\). \Mˆ\ and the present imperative active, prohibiting the habit of inviting only friends. It is the _exclusive_ invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato's _Phaedrus_ 233. {Recompense} (\antapodoma\). In the form of a return invitation. Like \anti\ in "bid thee again" (\antikales“sin\).

rwp@Luke:14:14 @{To recompense thee} (\antapodounai soi\). Second aorist active infinitive of this old and common double compound verb, to give back in return. The reward will come at the resurrection if not before and thou shalt be happy.

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

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

rwp@Luke:14:17 @{His servant} (\ton doulon autou\). His bondservant. _Vocator_ or Summoner (Esther:5:8; strkjv@6:14|). This second summons was the custom then as now with wealthy Arabs. Tristram (_Eastern Customs_, p. 82) says: "To refuse the second summons would be an insult, which is equivalent among the Arab tribes to a declaration of war."

rwp@Luke:14:18 @{With one consent} (\apo mias\). Some feminine substantive like \gn“mˆs\ or \psuchˆs\ has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing. {To make excuse} (\paraiteisthai\). This common Greek verb is used in various ways, to ask something from one (Mark:15:6|), to deprecate or ask to avert (Hebrews:12:19|), to refuse or decline (Acts:25:11|), to shun or to avoid (2Timothy:2:23|), to beg pardon or to make excuses for not doing or to beg (Luke:14:18ff.|). All these ideas are variations of \aite“\, to ask in the middle voice with \para\ in composition. {The first} (\ho pr“tos\). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other. {I must needs} (\ech“ anagkˆn\). I have necessity. The land would still be there, a strange "necessity." {Have me excused} (\eche me parˆitˆmenon\). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with \ech“\, but certainly not here a Greek periphrasis for \parˆitˆso\. This perfect passive participle is predicate and agrees with \me\. See a like idiom in strkjv@Mark:3:1; strkjv@Luke:12:19| (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom, _habe me excusatum_. Same language in verse 19|.

rwp@Luke:14:23 @{The highways and hedges} (\tas hodous kai phragmous\). The public roads outside the city of Judaism just as the streets and lanes were inside the city. The heathen are to be invited this time. {Hedges} is fenced in places from \phrass“\, to fence in (Romans:3:19|). {Compel} (\anagkason\). First aorist active imperative of \anagkaz“\, from \anagkˆ\ (verse 18|). By persuasion of course. There is no thought of compulsory salvation. "Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord" (Vincent). As examples of such "constraint" in this verb see strkjv@Matthew:14:22; strkjv@Acts:26:11; strkjv@Galatians:6:12|. {That my house may be filled} (\hina gemisthˆi mou ho oikos\). First aorist passive subjunctive of \gemiz“\, to fill full, old verb from \gem“\, to be full. Effective aorist. Subjunctive with \hina\ in final clause. The Gentiles are to take the place that the Jews might have had (Romans:11:25|). Bengel says: _Nec natura nec gratia patitur vacuum_.

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

rwp@Luke:14:27 @{His own cross} (\ton stauron heauto–\). This familiar figure we have had already (Luke:9:23; strkjv@Mark:8:34; strkjv@Matthew:10:38; strkjv@16:24|). Each follower has a cross which he must bear as Jesus did his. \Bastaz“\ is used of cross bearing in the N.T. only here (figuratively) and strkjv@John:19:17| literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus.

rwp@Luke:14:28 @{Build a tower} (\purgon oikodomˆsai\). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke:13:4|) or a watchtower in a vineyard (Matthew:21:33|) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. {Sit down} (\kathisas\). Attitude of deliberation. {First} (\pr“ton\). First things first. Songs:in verse 31|. {Count} (\psˆphizei\). Common verb in late writers, but only here and strkjv@Revelation:13:18| in the N.T. The verb is from \psˆphos\, a stone, which was used in voting and so counting. Calculate is from the Latin _calculus_, a pebble. To vote was to cast a pebble (\tithˆmi psˆphon\). Luke has Paul using "deposit a pebble" for casting his vote (Acts:26:10|). {The cost} (\tˆn dapanˆn\). Old and common word, but here only in the N.T. from \dapt“\, to tear, consume, devour. Expense is something which eats up one's resources. {Whether he hath wherewith to complete it} (\ei echei eis apartismon\). If he has anything for completion of it. \Apartismon\ is a rare and late word (in the papyri and only here in the N.T.). It is from \apartiz“\, to finish off (\ap-\ and \artiz“\ like our articulate), to make even or square. Cf. \exˆrtismenos\ in strkjv@2Timothy:3:17|.

rwp@Luke:14:32 @{Or else} (\ei de mˆge\). Same idiom in strkjv@5:36|. Luke is fond of this formula. {An ambassage} (\presbeian\). Old and common word for the office of ambassador, composed of old men (\presbeis\) like Japanese Elder Statesmen who are supposed to possess wisdom. In the N.T. only here and strkjv@Luke:19:14|. {Asketh conditions of peace} (\er“tƒi pros eirˆnˆn\). The use of \er“ta“\ in this sense of beg or petition is common in the papyri and _Koin‚_ generally. The original use of asking a question survives also. The text is uncertain concerning \pros eirˆnˆn\ which means with \er“ta“\, to ask negotiations for peace. In B we have \eis\ instead of \pros\ like verse 28|. Most MSS. have \ta\ before \pros\ or \eis\, but not in Aleph and B. It is possible that the \ta\ was omitted because of preceding \tai\ (\homoeoteleuton\), but the sense is the same. See strkjv@Romans:14:19| \ta tˆs eirˆnˆs\, the things of peace, which concern or look towards peace, the preliminaries of peace.

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

rwp@Luke:14:35 @{Dunghill} (\koprian\). Later word in the _Koin‚_ vernacular. Here only in the N.T., though in the LXX. {Men cast it out} (\ex“ ballousin auto\). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Matthew:5:13; strkjv@Mark:9:50|). Another repeated saying is the one here about having ears to hear (Luke:8:8; strkjv@14:35, strkjv@Matthew:11:15; strkjv@13:43|).

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

rwp@Luke:15:3 @{This parable} (\tˆn parabolˆn tautˆn\). The Parable of the Lost Sheep (15:3-7|). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Matthew:18:12-14|). The figure of the Good Shepherd appears also in strkjv@John:10:1-18|. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).

rwp@Luke:15:6 @{Rejoice with me} (\suncharˆte moi\). Second aorist passive of \sunchair“\, an old and common verb for mutual joy as in strkjv@Phillipians:2:17f|. Joy demands fellowship. Same form in verse 9|. Songs:the shepherd {calls together} (\sunkalei\, note \sun\ again) both his friends and his neighbours. This picture of the Good Shepherd has captured the eye of many artists through the ages.

rwp@Luke:15:8 @{Ten pieces of silver} (\drachmas deka\). The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common \dˆnarius\ (about eighteen cents), a quarter of a Jewish shekel. The double drachma (\didrachmon\) occurs in the N.T. only in strkjv@Matthew:17:24|. The root is from \drassomai\, to grasp with the hand (1Corinthians:3:19|), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more. {Sweep} (\saroi\). A late colloquial verb \saro“\ for the earlier \sair“\, to clear by sweeping. Three times in the N.T. (Luke:11:25; strkjv@15:8; strkjv@Matthew:12:44|). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: _non sine pulvere_. This parable is peculiar to Luke.

rwp@Luke:15:11 @{Had} (\eichen\). Imperfect active. Note \ech“n\ (verse 4|), \echousa\ (verse 8|), and now \eichen\. The self-sacrificing care is that of the owner in each case. Here (verses 11-32|) we have the most famous of all the parables of Jesus, the Prodigal Son, which is in Luke alone. We have had the Lost Sheep, the Lost Coin, and now the Lost Son. Bruce notes that in the moral sphere there must be self-recovery to give ethical value to the rescue of the son who wandered away. That comes out beautifully in this allegory.

rwp@Luke:15:12 @{The portion} (\to meros\). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deuteronomy:21:17|) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg). {And he divided} (\ho de dieilen\). The second aorist active indicative of \diaire“\, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and strkjv@1Corinthians:12:11|. The elder son got his share also of the "substance" or property or estate (\tˆs ousias\), "the living" (\ton bion\) as in strkjv@Mark:12:44|, not "life" as in strkjv@Luke:8:14|.

rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hˆmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; strkjv@Acts:1:5|). {Took his journey} (\apedˆmˆsen\). First aorist active indicative of \apodˆme“\ (from \apodˆmos\, away from home). Common verb. In the N.T. here and strkjv@Matthew:21:33; strkjv@25:14; strkjv@Mark:12:1; strkjv@Luke:20:9|. He burned all his bridges behind him, gathering together all that he had. {Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz“\, a somewhat rare verb, the very opposite of "gathered together" (\sunagog“n\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\z“n as“t“s\). Living dissolutely or profligately. The late adverb \as“t“s\ (only here in the N.T.) from the common adjective \as“tos\ (\a\ privative and \s“z“\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.

rwp@Luke:15:15 @{Joined himself} (\ekollˆthˆ\). First aorist passive of \kolla“\, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense. {The citizens} (\t“n polit“n\). Curiously enough this common word citizen (\politˆs\ from \polis\, city) is found in the N.T. only in Luke's writings (15:15; strkjv@19:14; strkjv@Acts:21:39|) except in He strkjv@8:11| where it is quoted from strkjv@Jeremiah:38:34|. {To feed swine} (\boskein choirous\). A most degrading occupation for anyone and for a Jew an unspeakable degradation.

rwp@Luke:15:17 @{But when he came to himself} (\eis heauton de elth“n\). As if he had been far from himself as he was from home. As a matter of fact he had been away, out of his head, and now began to see things as they really were. Plato is quoted by Ackerman (_Christian Element in Plato_) as thinking of redemption as coming to oneself. {Hired servants} (\misthioi\). A late word from \misthos\ (hire). In the N.T. only in this chapter. The use of "many" here suggests a wealthy and luxurious home. {Have bread enough and to spare} (\perisseuontai art“n\). Old verb from \perissos\ and that from \peri\ (around). Present passive here, "are surrounded by loaves" like a flood. {I perish} (\eg“ de lim“i h“de apollumai\). Every word here counts: While I on the other hand am here perishing with hunger. It is the linear present middle of \apollumi\. Note \eg“\ expressed and \de\ of contrast.

rwp@Luke:15:18 @{I will arise and go} (\anastas proreusomai\). This determination is the act of the will after he comes to himself and sees his real condition. {I did sin} (\hˆmarton\). That is the hard word to say and he will say it first. The word means to miss the mark. I shot my bolt and I missed my aim (compare the high-handed demand in verse 12|).

rwp@Luke:15:20 @{To his father} (\pros ton patera heautou\). Literally, to his own father. He acted at once on his decision. {Yet afar off} (\eti autou makran apechontos\). Genitive absolute. \Makran\ agrees with \hodon\ understood: While he was yet holding off a distant way. This shows that the father had been looking for him to come back and was even looking at this very moment as he came in sight. {Ran} (\dram“n\). Second aorist active participle of the defective verb \trech“\. The eager look and longing of the father. {Kissed} (\katephilˆsen\). Note perfective use of \kata\ kissed him much, kissed him again and again. The verb occurs so in the older Greek.

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

rwp@Luke:15:22 @{The best robe} (\stolˆn tˆn pr“tˆn\). \Stolˆ\ is an old word for a fine stately garment that comes down to the feet (from \stello\, to prepare, equip), the kind worn by kings (Mark:16:5; strkjv@Luke:22:46|). Literally, "a robe the first." But not the first that you find, but the first in rank and value, the finest in the house. This in contrast with his shabby clothes. {A ring} (\daktulion\). Common in classical writers and the LXX, but here only in the N.T. From \daktulos\, finger. See \chrusodaktulios\ in strkjv@James:2:2|. {Shoes} (\hupodˆmata\). Sandals, "bound under." Both sandals and ring are marks of the freeman as slaves were barefooted.

rwp@Luke:15:24 @{And is alive} (\kai anezˆsen\). First aorist active indicative of \anaza“\, to live again. Literally, he was dead and he came back to life. {He was lost} (\ˆn apol“l“s\, periphrastic past perfect active of \apollumi\ and intransitive, in a lost state) and he was found (\heurethˆ\). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.

rwp@Luke:15:27 @{Is come} (\hˆkei\). Present indicative active, but a stem with perfect sense, old verb \hˆk“\ retaining this use after perfect tenses came into use (Robertson, _Grammar_, p. 893). {Hath killed} (\ethusen\). Aorist active indicative and literally means, {did kill}. Difficult to handle in English for our tenses do not correspond with the Greek. {Hath received} (\apelaben\). Second aorist active indicative with similar difficulty of translation. Note \apo\ in compositions, like _re-_ in "receive," hath gotten him back (\ap-\). {Safe and sound} (\hugiainonta\). Present active participle of \hugiain“\ from \hugiˆs\, to be in good health. In spite of all that he has gone through and in spite of the father's fears.

rwp@Luke:15:28 @{But he was angry} (\“rgisthˆ\). First aorist (ingressive) passive indicative. But he became angry, he flew into a rage (\orgˆ\). This was the explosion as the result of long resentment towards the wayward brother and suspicion of the father's partiality for the erring son. {Would not go in} (\ouk ˆthelen eiselthein\). Imperfect tense (was not willing, refused) and aorist active (ingressive) infinitive. {Entreated} (\parekalei\). Imperfect tense, he kept on beseeching him.

rwp@Luke:15:29 @{Do I serve thee} (\douleu“ soi\). Progressive present tense of this old verb from \doulos\ (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, _Grammar_, p. 879). {Transgressed} (\parˆlthon\). Second aorist active indicative of \parerchomai\, to pass by. Not even once (aorist) in contrast with so many years of service (linear present). {A kid} (\eriphon\). Some MSS. have \eriphion\, diminutive, a little kid. Songs:margin of Westcott and Hort. B has it also in strkjv@Matthew:25:32|, the only other N.T. passage where the word occurs. {That I might make merry} (\hina euphranth“\). Final clause, first aorist passive subjunctive of the same verb used in verses 23,25|.

rwp@Luke:15:30 @{This thy son} (\ho huios sou houtos\). Contempt and sarcasm. He does not say: "This my brother." {Came} (\ˆlthen\). He does not even say, came back or came home. {Devoured} (\kataphag“n\). We say, "eaten up," but the Greek has, "eaten down" (perfective use of \kata-\). Suggested by the feasting going on. {With harlots} (\meta porn“n\). This may be true (verse 13|), but the elder son did not know it to be true. He may reflect what he would have done in like case.

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:16:2 @{What is this that I hear?} (\ti touto akou“;\). There are several ways of understanding this terse Greek idiom. The Revised Version (above) takes \ti\ to be equal to \ti estin touto ho akou“\; That is a possible use of the predicate \touto\. Another way is to take \ti\ to be exclamatory, which is less likely. Still another view is that \ti\ is " Why": "Why do I hear this about thee?" See strkjv@Acts:14:15| where that is the idiom employed. {Render} (\apodos\). Second aorist active imperative of \apodid“mi\, Give back (and at once). {The account} (\ton logon\). The reckoning or report. Common use of \logos\. {Stewardship} (\oikonomias\). Same root as \oikonomos\ (steward). This demand does not necessarily mean dismissal if investigation proved him innocent of the charges. But the reason given implies that he is to be dismissed: {Thou canst no longer} (\ou gar dunˆi\).

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

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

rwp@Luke:16:9 @{By the mammon of unrighteousness} (\ek tou mam“nƒ tˆs adikias\). By the use of what is so often evil (money). In strkjv@Matthew:6:24| mammon is set over against God as in strkjv@Luke:16:13| below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it. {When it shall fail} (\hotan eklipˆi\). Second aorist active subjunctive with \hotan\, future time. The mammon is sure to fail. {That they may receive you into the eternal tabernacles} (\hina dex“ntai humas eis tas ai“nious skˆnas\). This is the purpose of Christ in giving the advice about their making friends by the use of money. The purpose is that those who have been blessed and helped by the money may give a welcome to their benefactors when they reach heaven. There is no thought here of purchasing an entrance into heaven by the use of money. That idea is wholly foreign to the context. These friends will give a hearty welcome when one gives him mammon here. The wise way to lay up treasure in heaven is to use one's money for God here on earth. That will give a cash account there of joyful welcome, not of purchased entrance.

rwp@Luke:16:11 @{Faithful in the unrighteous mammon} (\en t“i adik“i mam“nƒi\). In the use of what is considered "unrighteous" as it so often is. Condition of the first class, "if ye did not prove to be" (\ei ouk egenesthe\). Failure here forfeits confidence in "the true riches" (\to alˆthinon\). There is no sadder story than to see a preacher go down by the wrong use of money, caught in this snare of the devil.

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

rwp@Luke:16:13 @{Servant} (\oiketˆs\). Household (\oikos\) servant. This is the only addition to strkjv@Matthew:6:24| where otherwise the language is precisely the same, which see. Either Matthew or Luke has put the \logion\ in the wrong place or Jesus spoke it twice. It suits perfectly each context. There is no real reason for objecting to repetition of favourite sayings by Jesus.

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

rwp@Luke:16:19 @{He was clothed} (\enedidusketo\). Imperfect middle of \endidusk“\, a late intensive form of \endu“\. He clothed himself in or with. It was his habit. {Purple} (\porphuran\). This purple dye was obtained from the purple fish, a species of mussel or \murex\ (1Macc. strkjv@4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also strkjv@Mark:15:17,20; strkjv@Revelation:18:12|. {Fine linen} (\busson\). {Byssus} or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called _woven air_" (Vincent). Here only in the N.T. for the adjective \bussinos\ occurs in strkjv@Revelation:18:12; strkjv@19:8,14|. {Faring sumptuously} (\euphrainomenos lampr“s\). {Making merry brilliantly}. The verb \euphrainomai\ we have already had in strkjv@12:19; strkjv@15:23,25,32|. \Lampr“s\ is an old adverb from \lampros\, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14|) who were lovers of money. It shows the wrong use of money and opportunity.

rwp@Luke:16:26 @{Beside all this} (\en pƒsi toutois\). {In all these things} (or regions). {Gulf} (\chasma\). An old word from \chain“\, to yawn, our chasm, a gaping opening. Only here in the N.T. {Is fixed} (\estˆriktai\). Perfect passive indicative of \stˆriz“\, old verb (see on ¯Luke:9:51|). Permanent chasm. {May not be able} (\mˆ dun“ntai\). Present middle subjunctive of \dunamai\. The chasm is there on purpose ({that not}, \hop“s mˆ\) to prevent communication.

rwp@Luke:16:27 @{That you send him} (\hina pempsˆis auton\). As if he had not had a fair warning and opportunity. The Roman Catholics probably justify prayer to saints from this petition from the Rich Man to Abraham, but both are in Hades (the other world). It is to be observed besides, that Abraham makes no effort to communicate with the five brothers. But heavenly recognition is clearly assumed. Dante has a famous description of his visit to the damned (_Purg_. iii, 114).

rwp@Luke:16:30 @{They will repent} (\metanoˆsousin\). The Rich Man had failed to do this and he now sees that it is the one thing lacking. It is not wealth, not poverty, not alms, not influence, but repentance that is needed. He had thought repentance was for others, not for all.

rwp@Luke:16:31 @{Neither will they be persuaded} (\oud' peisthˆsontai\). First future passive of \peith“\. Gressmann calls attention to the fact that Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. "Saul was not led to repentance when he saw Samuel at Endor nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus" (Plummer). Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead "was the immediate exciting cause of their (Pharisees) crowning act of unbelief."

rwp@Luke:17:1 @{It is impossible} (\anendekton estin\). See \ouk endechetai\ in strkjv@13:33|. Alpha privative (\an-\) and \endektos\, verbal adjective, from \endechomai\. The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable. {But that occasions of stumbling should come} (\tou ta skandala mˆ elthein\). This genitive articular infinitive is not easy to explain. In strkjv@Acts:10:25| there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, _Grammar_, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives (\-eni\) or datives (\-ai\). \Ta skandala\ is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For \skandalon\ (a trap) see on ¯Matthew:5:29; strkjv@16:23|. It is here only in Luke. The positive form of this saying appears in strkjv@Matthew:18:7|, which see.

rwp@Luke:17:2 @{It were well for him} (\lusitelei aut“i\). An old word, but only here in the N.T., from \lusitelˆs\ and this from \lu“\, to pay, and \ta telˆ\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \aut“i\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithˆmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in strkjv@Mark:9:42| which is like strkjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt“\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \beblˆtai\ and Matthew \katapontisthˆi\, which see, all three verbs vivid and expressive. Rather than (\ˆ\). The comparative is not here expressed before \ˆ\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.

rwp@Luke:17:5 @{Increase} (\prosthes\). Second aorist active imperative of \prostithˆmi\, to add to. Bruce thinks that this sounds much like the stereotyped petition in church prayers. A little reflection will show that they should answer the prayer themselves.

rwp@Luke:17:11 @{Through the midst of Samaria and Galilee} (\dia meson Samarias kai Galilaias\). This is the only instance in the N.T. of \dia\ with the accusative in the local sense of "through." Xenophon and Plato use \dia mesou\ (genitive). Jesus was going from Ephraim (John:11:54|) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luke:9:51-56|).

rwp@Luke:17:12 @{Which stood afar off} (\hoi anestˆsan porr“then\). The margin of Westcott and Hort reads simply \estˆsan\. The compound read by B means "rose up," but they stood at a distance (Leviticus:13:45f.|). The first healing of a leper (5:12-16|) like this is given by Luke only.

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

rwp@Luke:17:18 @{Save this stranger} (\ei mˆ ho allogenˆs\). The old word was \allophulos\ (Acts:10:28|), but \allogenˆs\ occurs in the LXX, Josephus, and inscriptions. Deissmann (_Light from the Ancient East_, p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus: {Let no foreigner enter within the screen and enclosure surrounding the sanctuary} (\Mˆthena allogenˆ eisporeuesthai entos tou peri to hieron truphaktou kai peribolou\).

rwp@Luke:17:21 @{Within you} (\entos hum“n\). This is the obvious, and, as I think, the necessary meaning of \entos\. The examples cited of the use of \entos\ in Xenophon and Plato where \entos\ means "among" do not bear that out when investigated. Field (_Ot. Norv_.) "contends that there is no clear instance of \entos\ in the sense of among" (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here" or "There." It is in this sense that in strkjv@Luke:11:20| Jesus spoke of the kingdom of God as "come upon you" (\ephthasen eph' humƒs\), speaking to Pharisees. The only other instance of \entos\ in the N.T. (Matthew:23:26|) necessarily means "within" ("the inside of the cup"). There is, beside, the use of \entos\ meaning "within" in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, _Light from the Ancient East_, p. 426) which is interesting: "The kingdom of heaven is within you" (\entos hum“n\ as here in strkjv@Luke:17:21|).

rwp@Luke:17:34 @{In that night} (\tautˆi tˆi nukti\). More vivid still, "on this night," when Christ comes.

rwp@Luke:17:37 @{The eagles} (\hoi aetoi\). Or the vultures attracted by the carcass. This proverb is quoted also in strkjv@Matthew:24:28|. See strkjv@Job:39:27-30; strkjv@Hebrews:1:8; strkjv@Hosea:8:1|. Double compound (\epi-sun-\) in \epi-sun-achthˆsontai\ completes the picture.

rwp@Luke:18:2 @Regarded not (\mˆ entrepomenos\). Present middle participle of \entrep“\, old verb, to turn one on himself, to shame one, to reverence one. This was a "hard-boiled" judge who knew no one as his superior. See on ¯Matthew:21:37|.

rwp@Luke:18:3 @{Came oft} (\ˆrcheto\). Imperfect tense denotes repetitions, no adverb for "oft" in the Greek. {Avenge me of} (\ekdikˆson me apo\). A late verb for doing justice, protecting one from another (note both \ek\ and \apo\, here). Deissmann (_Light from the Ancient East_, pp. 420ff.) quotes a \stˆlˆ\ of the second century B.C. with a prayer for vengeance for a Jewish girl that had been murdered which has this very verb \ekdike“\.

rwp@Luke:18:5 @{Yet} (\ge\). Delicate intensive particle of deep feeling as here. {Because this widow troubleth me} (\dia to parechein moi kopon tˆn chˆran tautˆn\). Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive). {Lest she wear me out} (\hina mˆ hup“piazˆi me\). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense.

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

rwp@Luke:18:8 @{Howbeit} (\plˆn\). It is not clear whether this sentence is also a question or a positive statement. There is no way to decide. Either will make sense though not quite the same sense. The use of \ƒra\ before \heurˆsei\ seems to indicate a question expecting a negative answer as in strkjv@Acts:8:30; strkjv@Romans:14:19|. But here \ƒra\ comes in the middle of the sentence instead of near the beginning, an unusual position for either inferential \ƒra\ or interrogative \ƒra\. On the whole the interrogative \ƒra\ is probably correct, meaning to question if the Son will find a persistence of faith like that of the widow.

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

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

rwp@Luke:18:14 @{This man} (\houtos\). This despised publican referred to contemptuously in verse 11| as "this" (\houtos\) publican. {Rather than the other} (\par' ekeinon\). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle \dedikaiomenos\. {For} (\hoti\). This moral maxim Christ had already used in strkjv@14:11|. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"

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

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

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

rwp@Luke:18:34 @{And they perceived not} (\kai ouk egin“skon\). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence. {They understood none of these things} (\ouden tout“n sunˆkan\). First aorist active indicative, a summary statement. {This saying was hid from them} (\ˆn to rhˆma touto kekrummenon ap' aut“n\). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.

rwp@Luke:18:36 @{Inquired} (\epunthaneto\). Imperfect middle. Repeatedly inquired as he heard the tramp of the passing crowd going by (\diaporeuomenou\). {What this meant} (\Ti eiˆ touto\). Literally, What it was. Without \an\ the optative is due to indirect discourse, changed from \estin\. With \an\ (margin of Westcott and Hort) the potential optative of the direct discourse is simply retained.

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

rwp@Luke:19:7 @{Murmured} (\diegogguzonto\). Imperfect middle of this compound onomatopoetic word \dia-gogguz“\. In strkjv@Luke:5:30| we have the simple \gogguz“\, a late word like the cooing doves or the hum of bees. This compound with \dia-\ is still rarer, but more expressive. {To lodge} (\katalusai\). Jesus was the hero of this crowd from Galilee on their way to the passover. But here he had shocked their sensibilities and those of the people of Jericho by inviting himself to be the guest of this chief publican and notorious sinner who had robbed nearly everybody in the city by exorbitant taxes.

rwp@Luke:19:8 @{Stood} (\statheis\). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd. {If I have wrongfully exacted aught of any man} (\ei tinos ti esukophantˆsa\). A most significant admission and confession. It is a condition of the first class (\ei\ and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb \sukophantein\, see discussion on ¯3:14|, the only two instances in the N.T. He had extorted money wrongfully as they all knew. {I return fourfold} (\apodid“mi tetraploun\). I offer to do it here and now on this spot. This was the Mosaic law (Exodus:22:1; strkjv@Numbers:5:6f.|). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the _fig_-shewer (sycophant)."

rwp@Luke:19:11 @{He added and spake} (\prostheis eipen\). Second aorist active participle of \prostithˆmi\ with \eipen\. It is a Hebrew idiom seen also in strkjv@Luke:20:1f.| he added to send (\prosetheto pempsai\) and in strkjv@Acts:12:3| "he added to seize" (\prosetheto sullabein\). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the LXX on Luke the Greek Christian. {To appear} (\anaphainesthai\). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and strkjv@Acts:21:3|.

rwp@Luke:19:12 @{To take to himself a kingdom} (\labein heaut“i basileian\). Second aorist active infinitive of \lamban“\ with the dative reflexive \heaut“i\ where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

rwp@Luke:19:19 @{Be thou also over} (\kai su epano ginou\). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in strkjv@Matthew:25|. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.

rwp@Luke:19:23 @{Then wherefore} (\kai dia ti\). Note this inferential use of \kai-\ in that case. {Into the bank} (\epi trapezan\). Literally, {upon a table}. This old word \trapeza\, from \tetrapeza\ (\tetra\, four, \pous\, foot). It means then any table (Mark:7:28|), food on the table (Acts:16:34|), feast or banquet (Romans:11:9|), table of the money-changers (John:2:15; strkjv@Mark:11:15; strkjv@Matthew:21:12|), or bank as here. Our word bank is from Old English _bench_. {With interest} (\sun tok“i\). Not usury, but proper and legal interest. Old word from \tikt“\, to bring forth. In the N.T. only here and strkjv@Matthew:25:27|. {Should have required it} (\an auto epraxa\). Conclusion of second-class condition the condition or apodosis being implied in the participle "coming" (\elth“n\), and the previous question. On this technical use of \prass“\ (\epraxa\) see strkjv@Luke:3:13|.

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

rwp@Luke:19:26 @{That hath not} (\tou mˆ echontos\). The present tense of \ech“\ here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.

rwp@Luke:19:30 @{Whereon no man ever yet sat} (\eph' hon oudeis p“pote anthr“p“n ekathisen\). Plummer holds that this fact indicated to the disciples a royal progress into the city of a piece with the Virgin Birth of Jesus and the burial in a new tomb.

rwp@Luke:19:32 @{As he had said unto them} (\kath“s eipen autois\). Luke alone notes this item.

rwp@Luke:19:37 @{At the descent} (\pros tˆi katabasei\). Epexegetic of "drawing nigh." They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (verse 41|). It was a shout of triumph from the multitude with their long pent-up enthusiasm (verse 11|), restrained no longer by the parable of the pounds. {For all the mighty works which they had seen} (\peri pas“n eidon duname“n\). Neat Greek idiom, incorporation of the antecedent (\duname“n\) into the relative clause and attraction of the case of the relative from the accusative \has\ to the genitive \h“n\. And note "all." The climax had come, Lazarus, Bartimaeus, and the rest.

rwp@Luke:19:38 @{The king cometh} (\ho erchomenos, ho basileus\). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king" (John:6:15|). The phrase "the coming king" like "the coming prophet" (John:6:14; strkjv@Deuteronomy:18:15|) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship. {Peace in heaven, and glory in the highest} (\en ouran“i eirˆnˆ kai doxa en hupsistois\). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke:2:14|). strkjv@Mark:11:10; strkjv@Matthew:21:9| have "Hosannah in the highest."

rwp@Luke:19:44 @{Shall dash to the ground} (\edaphiousin\). Attic future of \edaphiz“\, to beat level, to raze to the ground, a rare verb from \edaphos\, bottom, base, ground (Acts:22:7|), here alone in the N.T. {Because} (\anth' h“n\). "In return for which things." {Thou knewest not} (\ouk egn“s\). Applying the very words of the lament in the condition in verse 42|. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims.

rwp@Luke:19:45 @{Began to cast out} (\ˆrxato ekballein\). Songs:Mark:11:15| whereas strkjv@Matthew:21:12| has simply "he cast out." See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in strkjv@John:2:14-22|. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.

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:20:1 @{On one of the days} (\en miƒi t“n hˆmer“n\). Luke's favourite way of indicating time. It was the last day of the temple teaching (Tuesday). strkjv@Luke:20:1-19| is to be compared with strkjv@Mark:11:27-12:12; strkjv@Matthew:21:23-46|. {There came upon him} (\epestˆsan\). Second aorist active indicative, ingressive aorist of \ephistˆmi\, old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. strkjv@19:47|) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.

rwp@Luke:20:5 @{They reasoned with themselves} (\sunelogisanto\). First aorist middle of \sullogizomai\, to bring together accounts, an old word, only here in the N.T. Mark and Matthew have \dielogizonto\ (imperfect middle of \dialogizomai\, a kindred verb, to reckon between one another, confer). This form (\dielogizonto\) in verse 14| below. {If we shall say} (\ean eip“men\). Third-class condition with second aorist active subjunctive. Suppose we say! Songs:in verse 6|.

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

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

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

rwp@Luke:20:22 @{Tribute} (\phoron\). Old word for the annual tax on land, houses, etc. Mark and Matthew have \kˆnson\, which see for this Latin word in Greek letters. The picture on the coin may have been that of Tiberius.

rwp@Luke:20:36 @{Equal unto the angels} (\isaggeloi\). A rare and late word from \isos\, equal, and \aggelos\. Only here in the N.T. Mark and Matthew have "as angels" (\h“s aggeloi\). Angels do not marry, there is no marriage in heaven. {Sons of God, being sons of the resurrection} (\huioi theou tˆs anastase“s huioi ontes\). This Hebraistic phrase, "sons of the resurrection" defines "sons of God" and is a direct answer to the Sadducees.

rwp@Luke:20:37 @{Even Moses} (\kai M“usˆs\). Moses was used by the Sadducees to support their denial of the resurrection. This passage (Exodus:3:6|) Jesus skilfully uses as a proof of the resurrection. See discussion on ¯Matthew:22:32; strkjv@Mark:12:26f|.

rwp@Luke:20:39 @{Certain of the scribes} (\tines t“n grammate“n\). Pharisees who greatly enjoyed this use by Jesus of a portion of the Pentateuch against the position of the Sadducees. Songs:they praise the reply of Jesus, hostile though they are to him.

rwp@Luke:20:41 @{How say they?} (\P“s legousin;\). The Pharisees had rallied in glee and one of their number, a lawyer, had made a feeble contribution to the controversy which resulted in his agreement with Jesus and in praise from Jesus (Mark:12:28-34; strkjv@Matthew:27:34-40|). Luke does not give this incident which makes it plain that by "they say" (\legousin\) Jesus refers to the Pharisees (rabbis, lawyers), carrying on the discussion and turning the tables on them while the Pharisees are still gathered together (Matthew:22:41|). The construction with \legousin\ is the usual infinitive and the accusative in indirect discourse. By "the Christ" (\ton Christon\) "the Messiah" is meant.

rwp@Luke:20:42 @{For David himself} (\autos gar Daueid\). This language of Jesus clearly means that he treats David as the author of strkjv@Psalms:110|. The inspiration of this Psalm is expressly stated in strkjv@Mark:12:36; strkjv@Matthew:22:43| (which see) and the Messianic character of the Psalm in all three Synoptics who all quote the LXX practically alike. Modern criticism that denies the Davidic authorship of this Psalm has to say either that Jesus was ignorant of the fact about it or that he declined to disturb the current acceptation of the Davidic authorship. Certainly modern scholars are not agreed on the authorship of strkjv@Psalms:110|. Meanwhile one can certainly be excused for accepting the natural implication of the words of Jesus here, "David himself." {In the book of the Psalms} (\en bibl“i Psalm“n\). Compare strkjv@3:4| "in the book of the words of Isaiah the prophet."

rwp@Luke:20:44 @{David therefore} (\Daueid oun\). Without \ei\ as in strkjv@Matthew:22:45|. On the basis of this definite piece of exegesis (\oun\, therefore) Jesus presses the problem (\p“s\, how) for an explanation. The deity and the humanity of the Messiah in strkjv@Psalms:110| are thus set forth, the very problems that disturbed the rabbis then and that upset many critics today.

rwp@Luke:20:45 @{In the hearing of all the people} (\akouontos pantos tou laou\). Genitive absolute, "while all the people were listening" (present active participle). That is the time to speak. The details in this verse and verse 47| are precisely those given in strkjv@Mark:12:38f.|, which see for discussion of details. strkjv@Matthew:23:1-39| has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew:16:2; strkjv@Luke:11:37-54; 12-1|).

rwp@Luke:21:2 @{Poor} (\penichran\). A rare word from \penˆs\ (\penomai\, to work for one's living). Latin _penuria_ and Greek \peina“\, to be hungry are kin to it. Here only in the N.T. strkjv@Mark:12:42| has \pt“chˆ\, a more common word from \pt“ss“\, to be frightened, to strike and hide from fear, to be in beggary. And Luke uses this adjective also of her in verse 3|.

rwp@Luke:21:6 @{As for these things} (\tauta\). Accusative of general reference. {One stone upon another} (\lithos epi lith“i\). Stone upon stone (locative). Here both strkjv@Mark:13:2; strkjv@Matthew:24:2| have \epi lithon\ (accusative). Instead of \ouk aphethˆsetai\ (future passive) they both have \ou mˆ aphethˆi\ (double negative with aorist passive subjunctive). It was a shock to the disciples to hear this after the triumphal entry.

rwp@Luke:21:8 @{That ye be not led astray} (\mˆ planˆthˆte\). First aorist passive subjunctive with \mˆ\ (lest). This verb \plana“\ occurs here only in Luke though often in the rest of the N.T. (as strkjv@Matthew:24:4,5,11,24|, which see). Our word _planet_ is from this word. {The time is at hand} (\ho kairos ˆggiken\). Just as John the Baptist did of the kingdom (Matthew:3:2|) and Jesus also (Mark:1:15|). {Go ye not after them} (\mˆ poreuthˆte opis“ aut“n\). First aorist passive subjunctive with \mˆ\. A needed warning today with all the false cries in the religious world.

rwp@Luke:21:9 @{Be not terrified} (\mˆ ptoˆthˆte\). First aorist passive subjunctive with \mˆ\ from \ptoe“\ an old verb to terrify, from \ptoa\, terror. In the N.T. only here and strkjv@Luke:24:37|. {First} (\Pr“ton\). It is so easy to forget this and to insist that the end is "immediately" in spite of Christ's explicit denial here. See strkjv@Matthew:24:4-42; strkjv@Mark:13:1-37| for discussion of details for strkjv@Luke:21:8-36|, the great eschatological discourse of Jesus

rwp@Luke:21:11 @{Famines and pestilences} (\loimoi kai limoi\). Play on the two words pronounced just alike in the _Koin‚_ (itacism). {And terrors} (\phobˆthra te\). The use of \te... te\ in this verse groups the two kinds of woes. This rare word \phobˆthra\ is only here in the N.T. It is from \phobe“\, to frighten, and occurs only in the plural as here.

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:21:24 @{Edge of the sword} (\stomati machairˆs\). Instrumental case of \stomati\ which means "mouth" literally (Genesis:34:26|). This verse like the close of verse 22| is only in Luke. Josephus (_War_, VI. 9.3) states that 1,100,000 Jews perished in the destruction of Jerusalem and 97,000 were taken captive. Surely this is an exaggeration and yet the number must have been large. {Shall be led captive} (\aichmal“tisthˆsontai\). Future passive of \aichmal“tiz“\ from \aichmˆ\, spear and \hal“tos\ (\haliskomai\). Here alone in the literal sense in the N.T. {Shall be trodden under foot} (\estai patoumenˆ\). Future passive periphrastic of \pate“\, to tread, old verb. {Until the times of the Gentiles be fulfilled} (\achri hou plˆr“th“sin kairoi ethn“n\). First aorist passive subjunctive with \achri hou\ like \he“s hou\. What this means is not clear except that Paul in strkjv@Romans:11:25| shows that the punishment of the Jews has a limit. The same idiom appears there also with \achri hou\ and the aorist subjunctive.

rwp@Luke:21:25 @{Distress} (\sunochˆ\). From \sunech“\. In the N.T. only here and strkjv@2Corinthians:2:4|. Anguish. {In perplexity} (\en aporiƒi\). State of one who is \aporos\, who has lost his way (\a\ privative and \poros\). Here only in the N.T. though an old and common word. {For the roaring of the sea} (\ˆchous thalassˆs\). Our word echo (Latin _echo_) is this word \ˆchos\, a reverberating sound. Sense of rumour in strkjv@Luke:4:37|. {Billows} (\salou\). Old word \salos\ for the swell of the sea. Here only in the N.T.

rwp@Luke:21:28 @{Look up} (\anakupsate\). First aorist active imperative of \anakupt“\, to raise up. Here of the soul as in strkjv@John:8:7,10|, but in strkjv@Luke:13:11| of the body. These the only N.T. examples of this common verb. {Redemption} (\apolutr“sis\). Act of redeeming from \apolutro“\. The final act at the second coming of Christ, a glorious hope.

rwp@Luke:21:29 @{The fig tree, and all the trees} (\tˆn sukˆn kai panta ta dendra\). This parable of the fig-tree (Mark:13:28-32; strkjv@Matthew:24:32-35|) Luke applies to "all the trees." It is true about all of them, but the fig tree was very common in Palestine.

rwp@Luke:21:32 @{This generation} (\hˆ genea hautˆ\). Naturally people then living. {Shall not pass away} (\ou mˆ parelthˆi\). Second aorist active subjunctive of \parerchomai\. Strongest possible negative with \ou mˆ\. {Till all things be accomplished} (\he“s an panta genˆtai\). Second aorist middle subjunctive of \ginomai\ with \he“s\, common idiom. The words give a great deal of trouble to critics. Some apply them to the whole discourse including the destruction of the temple and Jerusalem, the second coming and the end of the world. Some of these argue that Jesus was simply mistaken in his eschatology, some that he has not been properly reported in the Gospels. Others apply them only to the destruction of Jerusalem which did take place in A.D. 70 before that generation passed away. It must be said for this view that it is not easy in this great eschatological discourse to tell clearly when Jesus is discussing the destruction of Jerusalem and when the second coming. Plummer offers this solution: "The reference, therefore, is to the destruction of Jerusalem regarded as the type of the end of the world."

rwp@Luke:21:34 @{Lest haply your hearts be overcharged} (\mˆ pote barˆth“sin hai kardiai hum“n\). First aorist passive subjunctive of \bare“\, an old verb to weigh down, depress, with \mˆ pote\. {With surfeiting} (\en krepalˆi\). A rather late word, common in medical writers for the nausea that follows a debauch. Latin _crapula_, the giddiness caused by too much wine. Here only in the N.T. {Drunkenness} (\methˆi\). From \methu\ (wine). Old word but in the N.T. only here and strkjv@Romans:13:13; strkjv@Galatians:5:21|. {Cares of this life} (\merimnais bi“tikais\). Anxieties of life. The adjective \bi“tikos\ is late and in the N.T. only here and strkjv@1Corinthians:6:3f|. {Come on you} (\epistˆi\). Second aorist active subjunctive of \ephistˆmi\, ingressive aorist. Construed also with \mˆ pote\. {Suddenly} (\ephnidios\). Adjective in predicate agreeing with \hˆmera\ (day). {As a snare} (\h“s pagis\). Old word from \pˆgnumi\, to make fast a net or trap. Paul uses it several times of the devil's snares for preachers (1Timothy:3:7; strkjv@2Timothy:2:26|).

rwp@Luke:22:1 @{The Passover} (\pascha\) Both names (unleavened bread and passover) are used here as in strkjv@Mark:14:1|. Strictly speaking the passover was Nisan 14 and the unleavened bread 15-21. This is the only place in the N.T. where the expression "the feast of unleavened bread" (common in LXX, Ex. strkjv@23:15|, etc.) occurs, for strkjv@Mark:14:1| has just "the unleavened bread." strkjv@Matthew:26:17| uses unleavened bread and passover interchangeably. {Drew nigh} (\ˆggizen\). Imperfect active. strkjv@Mark:14:1; strkjv@Matthew:26:2| mention "after two days" definitely.

rwp@Luke:22:3 @{Satan entered into Judas} (\eisˆlthen eis Ioudan\). Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luke:4:13|) "until a good chance." He had come back by the use of Simon Peter (Mark:8:33; strkjv@Matthew:16:23|). The conflict went on and Jesus won ultimate victory (Luke:10:18|). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John:13:27|). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John:6:70|). This surrender to Satan in no way relieves Judas of his moral responsibility.

rwp@Luke:22:5 @{Were glad} (\echarˆsan\). Second aorist passive indicative of \chair“\ as in strkjv@Mark:14:11|. Ingressive aorist, a natural exultation that one of the Twelve had offered to do this thing. {Covenanted} (\sunethento\). Second aorist indicative middle of \suntithˆmi\. An old verb to put together and in the middle with one another. In the N.T. outside of strkjv@John:9:22| only in Luke (here and strkjv@Acts:23:20; strkjv@24:9|). Luke only mentions "money" (\argurion\), but not "thirty pieces" (Matthew:26:15|).

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

rwp@Luke:22:7 @{The day of unleavened bread came} (\ˆlthen hˆ hˆmera t“n azum“n\). The day itself came, not simply was drawing nigh (verse 1|). {Must be sacrificed} (\edei thuesthai\). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus:12:6|). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew:26:17; strkjv@Mark:14:12|). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (13:1f.; strkjv@13:27; strkjv@18:28; strkjv@19:14; strkjv@19:31|) rightly interpreted teach the same thing as shown in my _Harmony of the Gospels for Students of the Life of Christ_ (pp.279-284).

rwp@Luke:22:8 @{Peter and John} (\Petron kai I“anˆn\). strkjv@Mark:14:13| has only "two" while strkjv@Matthew:26:17| makes the disciples take the initiative. The word passover in this context is used either of the meal, the feast day, the whole period (including the unleavened bread). "Eat the passover" can refer to the meal as here or to the whole period of celebration (John:18:28|).

rwp@Luke:22:15 @{With desire I have desired} (\epithumiƒi epethumˆsa\). A Hebraism common in the LXX. Associative instrumental case of substantive and first aorist active indicative of same like a cognate accusative. Peculiar to Luke is all this verse. See this idiom in strkjv@John:3:29; strkjv@Acts:4:17|. {Before I suffer} (\pro tou me pathein\). Preposition \pro\ with articular infinitive and accusative of general reference, "before the suffering as to me." \Pathein\ is second aorist active infinitive of \pasch“\.

rwp@Luke:22:17 @{He received a cup} (\dexamenos potˆrion\). This cup is a diminutive of \potˆr\. It seems that this is still one of the four cups passed during the passover meal, though which one is uncertain. It is apparently just before the formal introduction of the Lord's Supper, though he gave thanks here also (\eucharistˆsas\). It is from this verb \euchariste“\ (see also verse 19|) that our word Eucharist comes. It is a common verb for giving thanks and was used also for "saying grace" as we call it.

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

rwp@Luke:22:20 @{After the supper} (\meta to deipnˆsai\). Preposition \meta\ and the accusative articular infinitive. The textual situation here is confusing, chiefly because of the two cups (verses 17,20|). Some of the documents omit the latter part of verse 19| and all of verse 20|. It is possible, of course, that this part crept into the text of Luke from strkjv@1Corinthians:11:24f|. But, if this part is omitted, Luke would then have the order reversed, the cup before the bread. Songs:there are difficulties whichever turn one takes here with Luke's text whether one cup or two cups. {The New Covenant} (\he kainˆ diathˆkˆ\). See on ¯Matthew:26:28; strkjv@Mark:14:24| for "covenant." Westcott and Hort reject "new" there, but accept it here and in strkjv@1Corinthians:11:25|. See on ¯Luke:5:38| for difference between \kainˆ\ and \nea\. "The ratification of a covenant was commonly associated with the shedding of blood; and what was written in blood was believed to be indelible" (Plummer). {Poured out} (\ekchunnomenon\). Same word in strkjv@Mark:14:24; strkjv@Matthew:26:28| translated "shed." Late form present passive participle of \ekchunn“\ of \ekche“\, to pour out.

rwp@Luke:22:21 @{That betrayeth} (\tou paradidontos\). Present active participle, actually engaged in doing it. The hand of Judas was resting on the table at the moment. It should be noted that Luke narrates the institution of the Lord's Supper before the exposure of Judas as the traitor while Mark and Matthew reverse this order.

rwp@Luke:22:22 @{As it hath been determined} (\kata to h“rismenon\). Perfect passive participle of \horiz“\, to limit or define, mark off the border, our "horizon." But this fact does not absolve Judas of his guilt as the "woe" here makes plain.

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

rwp@Luke:22:28 @{In my temptations} (\en tois peirasmois mou\). Probably "trials" is better here as in strkjv@James:1:2| though temptations clearly in strkjv@James:1:13ff|. This is the tragedy of the situation when Jesus is facing the Cross with the traitor at the table and the rest chiefly concerned about their own primacy and dignity.

rwp@Luke:22:30 @{And ye shall sit} (\kathˆsesthe\). But Westcott and Hort read in the text \kathˆsthe\ (present middle subjunctive with \hina\). The picture seems to be that given in strkjv@Matthew:19:28| when Jesus replied to Peter's inquiry. It is not clear how literally this imagery is to be taken. But there is the promise of honour for the loyal among these in the end.

rwp@Luke:22:32 @{That thy faith fail not} (\hina mˆ eklipˆi he pistis mou\). Second aorist active subjunctive of purpose with \hina\ after \edeˆthˆn\ ({I prayed}) of \ekleip“\, old verb. Our word _eclipse_ is this word. Evidently Jesus could not keep Satan from attacking Peter. He had already captured Judas. Did he not repeatedly attack Jesus? But he could and did pray for Peter's faith and his praying won in the end, though Peter stumbled and fell. {And do thou} (\kai su\). The words single out Peter sharply. {Once thou hast turned again} (\pote epistrepsas\). First aorist active participle of \epistreph“\, common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and "strengthen thy brethren."

rwp@Luke:22:33 @{To prison and to death} (\eis phulakˆn kai eis thanaton\). Evidently Peter was not flattered by the need of Christ's earnest prayers for his welfare and loyalty. Hence this loud boast.

rwp@Luke:22:34 @{Until thou shalt thrice deny that thou knowest me} (\he“s tris me aparnˆsˆi eidenai\). "Thrice" is in all four Gospels here for they all give this warning to Peter (Mark:14:30; strkjv@Matthew:26:34; strkjv@Luke:22:34; strkjv@John:18:38|). Peter will even deny knowing Jesus (\eidenai\).

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@Luke:22:38 @{Lord, behold, here are two swords} (\kurie idou machairai h“de duo\). They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark:14:47; strkjv@Matthew:26:51f.; strkjv@Luke:22:50f.; strkjv@John:18:10f.|). Then Jesus will say: "For all that take the sword shall perish with the sword" (Matthew:26:52|). Clearly Jesus did not mean his language even about the sword to be pressed too literally. Songs:he said: "It is enough" (\Hikanon estin\). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.

rwp@Luke:22:40 @{At the place} (\epi tou topou\). The place of secret prayer which was dear to Jesus. {Pray that ye enter not into temptation} (\proseuchesthe mˆ eiselthein eis peirasmon\). "Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation." It is real "temptation" here, not just "trial." Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in strkjv@Matthew:6:13|. Jesus repeats this warning in verse 46|.

rwp@Luke:22:42 @{If thou be willing} (\ei boulei\). This condition is in the first petition at the start. {Be done} (\ginesth“\). Present middle imperative, keep on being done, the Father's will.

rwp@Luke:22:44 @{In an agony} (\en ag“niƒi\). It was conflict, contest from \ag“n\. An old word, but only here in the N.T. Satan pressed Jesus harder than ever before. {As it were great drops of blood} (\h“sei thromboi haimatos\). Thick, clotted blood. An old word (\thromboi\) common in medical works, but here only in the N.T. This passage (verses 43,44|) is absent from some ancient documents. Aristotle speaks of a bloody sweat as does Theophrastus.

rwp@Luke:22:46 @{Why sleep ye?} (\Ti katheudete;\). This reproach Luke gives, but not the almost bitter details in strkjv@Mark:14:37-42; strkjv@Matthew:26:40-46|).

rwp@Luke:22:49 @{What would follow} (\to esomenon\). Article and the future middle participle of \eimi\, to be. {Shall we smite with a sword?} (\ei pataxomen en machairˆi;\). Note \ei\ in a direct question like the Hebrew. Luke alone gives this question. Instrumental use of \en\. They had the two swords already mentioned (22:38|).

rwp@Luke:22:50 @{His right ear} (\to ous autou to dexion\). Mark strkjv@14:47; strkjv@Matthew:26:51| do not mention "right," but Luke the Physician does. strkjv@John:18:10| follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.

rwp@Luke:22:51 @{Suffer us thus far} (\eƒte he“s toutou\). Present active imperative of \ea“\, to allow. But the meaning is not clear. If addressed to Peter and the other disciples it means that they are to suffer this much of violence against Jesus. This is probably the idea. If it is addressed to the crowd, it means that they are to excuse Peter for his rash act. {He touched his ear and healed him} (\hapsamenos tou otiou iasato auton\). Whether Jesus picked up the piece of the ear and put it back is not said. He could have healed the wound without that. This miracle of surgery is given alone by Luke.

rwp@Luke:22:53 @{But this is your hour} (\all' hautˆ estin hum“n hˆ h“ra\). Songs:Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But "the power of darkness" (\hˆ exousia tou skotous\), had its turn. A better day will come. The might, authority of darkness.

rwp@Luke:22:55 @{When they had kindled a fire} (\periapsant“n pur\). Genitive absolute, first aorist active participle of \periapt“\, an old verb, but here only in the N.T. Kindle around, make a good fire that blazes all over. It was April and cool at night. The servants made the fire. {And had sat down together} (\kai sunkathisant“n\). Genitive absolute again. Note \sun-\ (together), all had taken seats around the fire. {Peter sat in the midst of them} (\ekathˆto ho Petros mesos aut“n\). Imperfect tense, he was sitting, and note \mesos\, nominative predicate adjective with the genitive, like strkjv@John:1:26|, good Greek idiom.

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

rwp@Luke:22:58 @{After a little while another} (\meta brachu heteros\). strkjv@Matthew:26:71| makes it after Peter had gone out into the porch and mentions a maid as speaking as does strkjv@Mark:14:69|, while here the "other" (\heteros\) is a man (masculine gender). It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter's denial is very blunt, "I am not."

rwp@Luke:22:59 @{After the space of about one hour} (\diastasˆs h“sei h“ras mias\). Genitive absolute with second aorist active participle feminine singular of \diistˆmi\. This classical verb in the N.T. is used only by Luke (22:59; strkjv@24:51; strkjv@Acts:27:28|). It means standing in two or apart, about an hour intervening. {Confidently affirmed} (\diischurizeto\). Imperfect middle, he kept affirming strongly. An old verb (\dia, ischurizomai\), to make oneself strong, to make emphatic declaration. In the N.T. only here and strkjv@Acts:12:15|. {For he is a Galilean} (\kai gar Galilaios estin\). strkjv@Matthew:26:73| makes it plain that it was his speech that gave him away, which see.

rwp@Luke:22:62 @{And he went out and wept bitterly} (\kai exelth“n ex“ eklausen pikr“s\). A few old Latin documents omit this verse which is genuine in strkjv@Matthew:26:75|. It may be an insertion here from there, but the evidence for the rejection is too slight. It is the ingressive aorist (\eklausen\), he burst into tears. "Bitter" is a common expression for tears in all languages and in all hearts.

rwp@Luke:22:63 @{That held} (\hoi sunechontes\). See on ¯8:45; strkjv@19:43| for this verb \sunech“\. Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin. {Mocked} (\enepaizon\). Imperfect active, were mocking, inchoative, began to mock, to play like boys. {And beat him} (\derontes\). Present active participle of \der“\, to flay, tan, or hide. Literally, "beating."

rwp@Luke:22:66 @{As soon as it was day} (\h“s egeneto hˆmera\). strkjv@Mark:15:1| (Matthew:27:1|) has "morning." {The assembly of the people} (\to presbuterion tou laou\). The technical word for "the eldership" (from \presbuteros\, an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the LXX for the Sanhedrin. In the N.T. occurs only here and strkjv@Acts:22:5| of the Sanhedrin. In strkjv@1Timothy:4:14| Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mark:15:1|) and all three groups are at this meeting. Luke's language (both chief priests and scribes, \te... kai\) seems to apply the word \presbuterion\ to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented. {Into their council} (\eis to sunedrion aut“n\). The place of the gathering is not given, but Jesus was led into the council chamber.

rwp@Luke:22:67 @{If thou art the Christ} (\Ei su ei ho Christos\). The Messiah, they mean. The condition is the first class, assuming it to be true. {If I tell you} (\Ean humin eip“\). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by strkjv@Mark:15:1; strkjv@Matthew:27:1| who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark:14:64; strkjv@Matthew:26:66|). {Ye will not believe} (\ou mˆ pisteusˆte\). Double negative with the aorist subjunctive, strongest possible negative. Songs:as to verse 68|.

rwp@Luke:22:70 @{Art thou the Son of God?} (\Su oun ei ho huios tou theou;\). Note how these three epithets are used as practical equivalents. They ask about "the Messiah." Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God). {Ye say} (\Humeis legete\). Just a Greek idiom for "Yes" (compare "I am" in strkjv@Mark:14:62| with "Thou has said" in strkjv@Matthew:26:64|).

rwp@Luke:23:1 @{The whole company} (\hapan to plˆthos\). All but Nicodemus and Joseph of Arimathea who were probably not invited to this meeting.

rwp@Luke:23:2 @{Began to accuse} (\ˆrxanto katˆgorein\). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (\heuramen\). Second aorist active indicative with first aorist vowel \a\. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (\diastrephonta to ethnos hˆm“n\). Present active participle of \diastreph“\, old verb to turn this way and that, distort, disturb. In the N.T. only here and strkjv@Acts:13:10|. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (\k“luonta phorous kaisari didonai\). Note object infinitive \didonai\ after the participle \k“luonta\. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke:20:25|). {Saying that he himself is Christ a king} (\legonta hauton Christon basilea einai\). Note the indirect discourse here after the participle \legonta\ with the accusative (\hauton\ where \auton\ could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

rwp@Luke:23:4 @{The multitude} (\tous ochlous\). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner (Mark:15:8|). There was need of haste if the condemnation went through before friends of Jesus came. {I find no fault} (\ouden heurisk“ aition\). In the N.T. Luke alone uses this old adjective \aitios\ (Luke:23:4,14,22; strkjv@Acts:19:40|) except Heb. strkjv@5:9|. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in strkjv@John:18:33-38|. Pilate took Jesus inside the palace from the upper gallery (John:18:33|) and then came out and rendered his decision to the Sanhedrin (John:18:38|) who would not go into the palace of Pilate (John:18:28|).

rwp@Luke:23:5 @{But they were the more urgent} (\hoi de epischuon\). Imperfect active of \epischu“\, to give added (\epi\) strength (\ischu“\). And they kept insisting. Evidently Pilate had taken the thing too lightly. {He stirred up the people} (\anaseiei ton laon\). This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (verse 2|, "perverting our nation"). {Beginning from Galilee} (\arxamenos apo tˆs Galilaias\). These very words occur in the address of Peter to the group in the house of Cornelius (Acts:10:37|). The idiomatic use of \arxamenos\ appears also in strkjv@Acts:1:22|. Galilee (Grote) was the mother of seditious men (see Josephus).

rwp@Luke:23:7 @{When he knew} (\epignous\). Second aorist active participle from \epigin“sk“\, having gained full (\epi\, added knowledge). {Of Herod's jurisdiction} (\ek tˆs exousias Hˆr“idou\). Herod was naturally jealous of any encroachment by Pilate, the Roman Procurator of Judea. Songs:here was a chance to respect the prerogative (\exousia\) of Herod and get rid of this troublesome case also. {Sent him up} (\anepempsen\). First aorist active indicative of \anapemp“\. This common verb is used of sending back as in verse 11| or of sending up to a higher court as of Paul to Caesar (Acts:25:21|). {Who himself also was} (\onta kai auton\). Being also himself in Jerusalem. Present active participle of \eimi\.

rwp@Luke:23:8 @{Was exceeding glad} (\echarˆ lian\). Second aorist passive indicative of \chair“\, ingressive aorist, became glad. {Of a long time} (\ex hikan“n chron“n\). For this idiom see strkjv@8:27; strkjv@20:9; strkjv@Acts:8:11|). {He hoped} (\ˆlpizen\). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (9:7-9|). {Done} (\ginomenon\). Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer.

rwp@Luke:23:11 @{Set him at nought} (\exouthenˆsas\). First aorist active participle from \exouthene“\, to count as nothing, to treat with utter contempt, as zero. {Arraying him in gorgeous apparel} (\peribal“n esthˆta lampran\). Second aorist active participle of \periball“\, to fling around one. \Lampran\ is brilliant, shining as in strkjv@James:2:2|, so different from the modest dress of the Master. This was part of the shame.

rwp@Luke:23:14 @{As one that perverteth the people} (\h“s apostrephonta ton laon\). Pilate here condenses the three charges in verse 2| into one (Plummer). He uses a more common compound of \streph“\ here, \apostreph“\, to turn away from, to seduce, to mislead, whereas \diastreph“\ in verse 2| has more the notion of disturbing (turning this way and that). Note the use of \h“s\ with the particle, the alleged reason. Pilate understands the charge against Jesus to be that he is a revolutionary agitator and a dangerous rival to Caesar, treason in plain words. {Having examined him before you} (\en“pion hum“n anakrinas\). Right before your eyes I have given him a careful examination (\ana\) up and down, \krin“\, to judge, sift. Old and common verb in the general sense and in the forensic sense as here and which Luke alone has in the N.T. (Luke:23:14; strkjv@4:9; strkjv@12:19; strkjv@28:18; strkjv@Acts:24:8|) except strkjv@1Corinthians:9:3|. {Whereof} (\h“n\). Attraction of the relative \ha\ to the case (genitive) of the unexpressed antecedent \tout“n\.

rwp@Luke:23:19 @{Insurrection} (\stasin\). An old word for sedition, standing off, the very charge made against Jesus (and untrue). If Jesus had raised insurrection against Caesar, these accusers would have rallied to his standard. {And for murder} (\kai phonon\). They cared nought for this. In fact, the murderer was counted a hero like bandits and gangsters today with some sentimentalists. {Was cast} (\ˆn blˆtheis\). Periphrastic aorist passive indicative of \ball“\, a quite unusual form.

rwp@Luke:23:22 @{Why, what evil?} (\Ti gar kakon;\). Note this use of \gar\ (explanatory and argumentative combined).

rwp@Luke:23:23 @{But they were instant} (\hoi de epekeinto\). Imperfect middle of \epikeimai\, an old verb for the rush and swirl of a tempest. {With loud voices} (\ph“nais megalais\). Instrumental case. Poor Pilate was overwhelmed by this tornado. {Prevailed} (\katischuon\). Imperfect active of \katischu“\ (see strkjv@Matthew:16:18; strkjv@Luke:21:36|). The tempest Pilate had invited (23:13|).

rwp@Luke:23:25 @{Whom they asked for} (\hon ˆitounto\). Imperfect middle, for whom they had been asking for themselves. Luke repeats that Barabbas was in prison "for insurrection and murder." {To their will} (\t“i thelˆmati aut“n\). This is mob law by the judge who surrenders his own power and justice to the clamour of the crowd.

rwp@Luke:23:26 @{They laid hold} (\epilabomenoi\). Second aorist middle participle of the common verb \epilamban“\. The soldiers had no scruples about taking hold of any one of themselves (middle voice). strkjv@Mark:15:21; strkjv@Luke:27:32| use the technical word for this process \aggareu“\, which see for discussion and also about Cyrene. {Laid on him} (\epethˆkan\). \K\ first aorist of \epitithˆmi\. {To bear it} (\pherein\). Present infinitive, to go on bearing.

rwp@Luke:23:28 @{Turning} (\strapheis\). Luke is fond of this second aorist passive participle of \streph“\ (7:9,44,55; strkjv@10:23|). If he had been still carrying the Cross, he could not have made this dramatic gesture. {Weep not} (\mˆ klaiete\). Present active imperative with \mˆ\, Stop weeping.

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

rwp@Luke:23:32 @{Were led} (ˆgonto). Imperfect passive of \ag“\, were being led. {Malefactors} (\kakourgoi\). Evil (\kakon\), doers (work, \ergon\). Old word, but in the N.T. only in this passage (32,33,39|) and strkjv@2Timothy:2:9|. Luke does not call them "robbers" like strkjv@Mark:15:27; strkjv@Matthew:27:38,44|. {To be put to death} (\anairethˆnai\). First aorist passive infinitive of \anaire“\, old verb, to take up, to take away, to kill.

rwp@Luke:23:33 @{The skull} (\to kranion\). Probably because it looked like a skull. See on ¯Matthew:27:33; strkjv@Mark:15:22|. {There they crucified him} (\ekei estaur“san\). There between the two robbers and on the very cross on which Barabbas, the leader of the robber band, was to have been crucified. {One} (\hon men\), {the other} (\hon de\). Common idiom of contrast with this old demonstrative \hos\ and \men\ and \de\.

rwp@Luke:23:34 @{Father forgive them} (\Pater, aphes autois\). Second aorist active imperative of \aphiˆmi\, with dative case. Some of the oldest and best documents do not contain this verse, and yet, while it is not certain that it is a part of Luke's Gospel, it is certain that Jesus spoke these words, for they are utterly unlike any one else. Jesus evidently is praying for the Roman soldiers, who were only obeying, but not for the Sanhedrin. {Cast lots} (\ebalon klˆron\). Second aorist active indicative of \ball“\. See strkjv@Mark:15:24; strkjv@Matthew:27:35|. strkjv@John:19:23f|. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments.

rwp@Luke:23:35 @{The people stood beholding} (\histˆkei\). Past perfect active of \histˆmi\, intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning. {Scoffed} (\exemuktˆrizon\). Imperfect active, perhaps inchoative, began to turn up (out, \ex\) at the dying Christ. The language comes from strkjv@Psalms:22:7|. {The Christ of God} (\ho Christos tou theou\). He had claimed to be just this (22:67,70|). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in strkjv@Mark:15:31; strkjv@Matthew:27:42|. Luke alone gives the contemptuous use of \houtos\ (this fellow) and the fling in "the elect" (\ho eklektos\). These rulers were having their day at last.

rwp@Luke:23:38 @{A superscription} (\epigraphˆ\). strkjv@Mark:15:26| has "the superscription of his accusation" strkjv@Matthew:27:37|, "his accusation," strkjv@John:19:19| "a title." But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John:19:20|).

rwp@Luke:23:39 @{Railed} (\eblasphˆmei\). Imperfect active, implying that he kept it up. His question formally calls for an affirmative answer (\ouchi\), but the ridicule is in his own answer: "Save thyself and us." It was on a level with an effort to break prison. Luke alone gives this incident (39-43|), though strkjv@Mark:15:32; strkjv@Matthew:27:44| allude to it.

rwp@Luke:23:40 @{Rebuking} (\epitim“n\). From what Mark and Matthew say both robbers sneered at Jesus at first, but this one came to himself and turned on his fellow robber in a rage. {Dost thou not even fear God?} (\Oude phobˆi ton theon;\). \Oude\ here goes with the verb. \Phobˆi\ (second person singular present indicative middle of \phobeomai\. Both of you will soon appear before God. Jesus has nothing to answer for and you have added this to your other sins.

rwp@Luke:23:41 @{Nothing amiss} (\ouden atopon\). Nothing out of place (\a\ privative, \topos\, place). Old word, three times in the N.T. (Luke:23:44; strkjv@Acts:28:6; strkjv@2Thessalonians:3:2|). This can only mean that this robber accepts the claims of Jesus to be true. He is dying for claiming to be Messiah, as he is.

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

rwp@Mark:1:4 @{John came} (\egeneto I“anˆs\). His coming was an epoch (\egeneto\), not a mere event (\ˆn\). His coming was in accordance with the prophetic picture (\kath“s\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as {the baptizing one} (\ho haptiz“n\) in the wilderness (\en tˆi erˆm“i\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\kˆruss“n baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias aut“n\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamarti“n\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

rwp@Mark:1:6 @{Clothed with camel's hair} (\endedumenos trichas kamˆlou\). Matthew (Matthew:3:4|) has it a garment (\enduma\) of camel's hair. Mark has it in the accusative plural the object of the perfect passive participle retained according to a common Greek idiom. It was, of course, not camel's skin, but rough cloth woven of camel's hair. For the locusts and wild honey, see on ¯Matthew:3:4|. Dried locusts are considered palatable and the wild honey, or "mountain honey" as some versions give it (\meli agrion\), was bountiful in the clefts of the rocks. Some Bedouins make their living yet by gathering this wild honey out of the rocks.

rwp@Mark:1:7 @{Mightier than I} (\ho ischuroteros mou\). In each of the Synoptics. Gould calls it a skeptical depreciation of himself by John. But it was sincere on John's part and he gives a reason for it. {The Latchet} (\ton himanta\). The thong of the sandal which held it together. When the guest comes into the house, performed by a slave before one enters the bath. Mark alone gives this touch.

rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordanˆn\). Songs:in verse 10|, \ek tou hudatos\, out of the water, after the baptism into the Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.

rwp@Mark:1:11 @{Thou art} (\su ei\). Songs:Luke:3:22|. strkjv@Matthew:3:17| has {this is} (\houtos estin\) which see. Songs:both Mark and Luke have "in thee," while Matthew has "in whom."

rwp@Mark:1:13 @{With the wild beasts} (\meta t“u thˆri“n\). Mark does not give the narrative of the three temptations in Matthew and Luke (apparently from the Logia and originally, of course, from Jesus himself). But Mark adds this little touch about the wild beasts in the wilderness. It was the haunt at night of the wolf, the boar, the hyena, the jackal, the leopard. It was lonely and depressing in its isolation and even dangerous. Swete notes that in strkjv@Psalms:90:13| the promise of victory over the wild beasts comes immediately after that of angelic guardianship cited by Satan in strkjv@Matthew:4:6|. The angels did come and minister (\diˆkonoun\), imperfect tense, kept it up till he was cheered and strengthened. Dr. Tristram observes that some Abyssinian Christians are in the habit of coming to the Quarantania during Lent and fasting forty days on the summit amid the ruins of its ancient cells and chapels where they suppose Jesus was tempted. But we are all tempted of the devil in the city even worse than in the desert.

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

rwp@Mark:1:16 @{And passing along by the Sea of Galilee} (\kai parag“n para tˆn thalassan tˆs Galilaias\). Mark uses \para\ (along, beside) twice and makes the picture realistic. He catches this glimpse of Christ in action. Casting a {net} (\amphiballontas\). Literally casting on both sides, now on one side, now on the other. Matthew (Matthew:4:18|) has a different phrase which see. There are two papyri examples of the verb \amphiball“\, one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (\halieis\) and were {partners} (\metochoi\) as Luke states (Luke:5:7|).

rwp@Mark:1:17 @{Become} (\genesthai\). Mark has this word not in Matthew. It would be a slow and long process, but Jesus could and would do it. He would undertake to make fishers of men out of fishermen. Preachers are made out of laymen who are willing to leave their business for service for Christ.

rwp@Mark:1:20 @{With the hired servants} (\meta t“n misth“t“n\). One hired for wages (\misthos\), a very old Greek word. Zebedee and his two sons evidently had an extensive business in co-operation with Andrew and Simon (Luke:5:7,10|). Mark alone has this detail of the hired servants left with Zebedee. They left the boat and their father (Matthew:4:22|) with the hired servants. The business would go on while they left all (Luke:5:11|) and became permanent followers of Jesus. Many a young man has faced precisely this problem when he entered the ministry. Could he leave father and mother, brothers and sisters, while he went forth to college and seminary to become a fisher of men? Not the least of the sacrifices made in the education of young preachers is that made by the home folks who have additional burdens to bear because the young preacher is no longer a bread-winner at home. Most young preachers joyfully carry on such burdens after entering the ministry.

rwp@Mark:1:21 @{And taught} (\edidasken\). Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in strkjv@Luke:4:16-31| and strkjv@Matthew:4:13-16|. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (\didask“\) and preached (\kˆruss“\) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (\archisunag“gos\). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In strkjv@Luke:4:20| Jesus gave back the roll of Isaiah to the attendant or beadle (\t“i hupˆretˆi\) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke:4:14|).

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

rwp@Mark:1:23 @{With an unclean spirit} (\en pneumati akathart“i\). This use of \en\ "with" is common in the Septuagint like the Hebrew _be_, but it occurs also in the papyri. It is the same idiom as "in Christ," "in the Lord" so common with Paul. In English we speak of our being in love, in drink, in his cups, etc. The unclean spirit was in the man and the man in the unclean spirit, a man in the power of the unclean spirit. Luke has "having," the usual construction. See on ¯Matthew:22:43|. Unclean spirit is used as synonymous with {demon} (\daimonion\). It is the idea of estrangement from God (Zechariah:13:2|). The whole subject of demonology is difficult, but no more so than the problem of the devil. Jesus distinguishes between the man and the unclean spirit. Usually physical or mental disease accompanied the possession by demons. One wonders today if the degenerates and confirmed criminals so common now are not under the power of demons. The only cure for confirmed criminals seems to be conversion (a new heart).

rwp@Mark:1:27 @{They questioned among themselves} (\sunzˆtein autous\). By look and word. {A new teaching} (\didachˆ kainˆ\). One surprise had followed another this day. The teaching was fresh (\kainˆ\), original as the dew of the morning on the blossoms just blown. That was a novelty in that synagogue where only staid and stilted rabbinical rules had been heretofore droned out. This new teaching charmed the people, but soon will be rated as heresy by the rabbis. And it was with authority (\kat' exousian\). It is not certain whether the phrase is to be taken with "new teaching," "It's new teaching with authority behind it," as Moffatt has it, or with the verb; "with authority commandeth even the unclean spirits" (\kai tois pneumasin tois akathartois epitassei\). The position is equivocal and may be due to the fact that "Mark gives the incoherent and excited remarks of the crowd in this natural form" (Swete). But the most astonishing thing of all is that the demons "obey him" (\hupakouousin aut“i\). The people were accustomed to the use of magical formulae by the Jewish exorcists (Matthew:12:27; strkjv@Acts:19:13|), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Acts:8:19|).

rwp@Mark:1:28 @{The report of him} (\hˆ akoˆ autou\). Vulgate, _rumor_. See strkjv@Matthew:14:1; strkjv@24:6|. They had no telephones, telegraphs, newspapers or radio, but news has a marvellous way of spreading by word of mouth. The fame of this new teacher went out "everywhere" (\pantachou\) throughout all Galilee.

rwp@Mark:1:29 @{The house of Simon and Andrew} (\tˆn oikian Sim“nos kai Andreou\). Peter was married and both he and Andrew lived together in "Peter's house" (Matthew:8:14|) with Peter's wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1Corinthians:9:5|). This incident followed immediately after the service in the synagogue on the sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has "lay sick of a fever " (\katekeito puressousa\), lay prostrate burning with fever. Matthew puts it "stretched out (\beblˆmenˆn\) with a fever." Luke has it "holden with a great fever" (\ˆn sunechomenˆ puret“i megal“i\), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene.

rwp@Mark:1:32 @{When the sun did set} (\hote edusen ho hˆlios\). This picturesque detail Mark has besides "at even" (\opsias genomenˆs\, genitive absolute, evening having come). Matthew has "when even was come," Luke "when the sun was setting." The sabbath ended at sunset and so the people were now at liberty to bring their sick to Jesus. The news about the casting out of the demon and the healing of Peter's mother-in-law had spread all over Capernaum. They brought them in a steady stream (imperfect tense, \epheron\). Luke (Luke:4:40|) adds that Jesus laid his hand on every one of them as they passed by in grateful procession.

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

rwp@Mark:1:35 @{In the morning, a great while before day} (\pr“i ennucha lian\). Luke has only "when it was day" (\genomenˆs hˆmeras\). The word \pr“i\ in Mark means the last watch of the night from three to six A.M. \Ennucha lian\ means in the early part of the watch while it was still a bit dark (cf. strkjv@Mark:16:2| \lian pr“i\). {Rose up and went out} (\anastas exˆlthen\). Out of the house and out of the city, off (\apˆlthen\, even if not genuine, possibly a conflate reading from strkjv@6:32,46|). "Flight from the unexpected reality into which His ideal conception of His calling had brought Him" (H.J. Holtzmann). Gould notes that Jesus seems to retreat before his sudden popularity, to prayer with the Father "that he might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty." But Jesus also had a plan for a preaching tour of Galilee and "He felt He could not begin too soon. He left in the night, fearing opposition from the people" (Bruce). Surely many a popular preacher can understand this mood of Jesus when in the night he slips away to a solitary place for prayer. Jesus knew what it was to spend a whole night in prayer. He knew the blessing of prayer and the power of prayer. {And there prayed} (\k'akei prosˆucheto\). Imperfect tense picturing Jesus as praying through the early morning hours.

rwp@Mark:1:39 @{Throughout all Galilee} (\Eis holˆn tˆn Galilaian\). The first tour of Galilee by Jesus. We are told little about this great preaching tour.

rwp@Mark:1:45 @{Began to publish it much} (\ˆrxato kˆrussein polla\). strkjv@Luke:5:15| puts it, "so much the more" (\mƒllon\). One of the best ways to spread a thing is to tell people not to tell. It was certainly so in this case. Soon Jesus had to avoid cities and betake himself to desert places to avoid the crowds and even then people kept coming to Jesus (\ˆrchonto\, imperfect tense). Some preachers are not so disturbed by the onrush of crowds.

rwp@Mark:2:2 @{Songs:that there was no longer room for them, no, not even about the door} (\h“ste mˆketi ch“rein mˆde ta pros tˆn thuran\). Another graphic Markan detail seen through Peter's eyes. The double compound negative in the Greek intensifies the negative. This house door apparently opened into the street, not into a court as in the larger houses. The house was packed inside and there was a jam outside. {And he spake the word unto them} (\kai elalei autois ton logon\). And he was speaking the word unto them, Mark's favourite descriptive imperfect tense (\elalei\). Note this word \lale“\ about the preaching of Jesus (originally just sounds like the chatter of birds, the prattling of children, but here of the most serious kind of speech. As contrasted with \leg“\ (to say) it is rather an onomatopoetic word with some emphasis on the sound and manner of speaking. The word is com- mon in the vernacular papyri examples of social inter-course.

rwp@Mark:2:4 @{Come nigh} (\proseggisai\). But Westcott and Hort read \prosenegkai\, to bring to, after Aleph, B, L, 33, 63 (cf. strkjv@John:5:18|). {They uncovered the roof} (\apestegasan tˆn stegˆn\). They unroofed the roof (note paronomasia in the Greek and cognate accusative). The only instance of this verb in the N.T. A rare word in late Greek, no papyrus example given in Moulton and Milligan _Vocabulary_. They climbed up a stairway on the outside or ladder to the flat tile roof and dug out or broke up (\exoruxantes\) the tiles (the roof). There were thus tiles (\dia t“n keram“n\, strkjv@Luke:5:19|) of laths and plaster and even slabs of stone stuck in for strength that had to be dug out. It is not clear where Jesus was (\hopou ˆn\), either downstairs, (Holtzmann) or upstairs (Lightfoot), or in the quadrangle (_atrium_ or _compluvium_, if the house had one). "A composition of mortar, tar, ashes and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices. On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it" (Vincent). {They let down the bed} (\chal“si ton krabatton\), historical present again, aorist tense in strkjv@Luke:5:19| (\kathˆkan\). The verb means to lower from a higher place as from a boat. Probably the four men had a rope fastened to each corner of the pallet or poor man's bed (\krabatton\, Latin _grabatus_. Songs:one of Mark's Latin words). Matthew (Matthew:9:2|) has \klinˆ\, general term for bed. Luke has \klinidion\ (little bed or couch). Mark's word is common in the papyri and is spelled also \krabbatos\, sometimes \krabatos\, while W, Codex Washingtonius, has it \krabbaton\.

rwp@Mark:2:5 @{Their faith} (\tˆn pistin aut“n\). The faith of the four men and of the man himself. There is no reason for excluding his faith. They all had confidence in the power and willingness of Jesus to heal this desperate case. {Are forgiven} (\aphientai\, aoristic present passive, cf. punctiliar action, Robertson's _Grammar_, pp. 864ff.). Songs:Matthew:9:3|, but strkjv@Luke:5:20| has the Doric perfect passive \aphe“ntai\. The astonishing thing both to the paralytic and to the four friends is that Jesus forgave his sins instead of healing him. The sins had probably caused the paralysis.

rwp@Mark:2:7 @{He blasphemeth} (\blasphˆmei\). This is the unspoken charge in their hearts which Jesus read like an open book. The correct text here has this verb. They justify the charge with the conviction that God alone has the power (\dunatai\) to forgive sins. The word \blasphˆme“\ means injurious speech or slander. It was, they held, blasphemy for Jesus to assume this divine prerogative. Their logic was correct. The only flaw in it was the possibility that Jesus held a peculiar relation to God which justified his claim. Songs:the two forces clash here as now on the deity of Christ Jesus. Knowing full well that he had exercised the prerogative of God in forgiving the man's sins he proceeds to justify his claim by healing the man.

rwp@Mark:2:10 @{That ye may know} (\hina eidˆte\). The scribes could have said either of the alternatives in verse 9| with equal futility. Jesus could say either with equal effectiveness. In fact Jesus chose the harder first, the forgiveness which they could not see. Songs:he now performs the miracle of healing which all could see, that all could know that (the Son of Man, Christ's favourite designation of himself, a claim to be the Messiah in terms that could not be easily attacked) he really had the authority and power (\exousian\) to forgive sins. He has the right and power here on earth to forgive sins, here and now without waiting for the day of judgment. {He saith to the sick of the palsy} (\legei\). This remarkable parenthesis in the middle of the sentence occurs also in strkjv@Matthew:9:6| and strkjv@Luke:5:24|, proof that both Matthew and Luke followed Mark's narrative. It is inconceivable that all three writers should independently have injected the same parenthesis at the same place.

rwp@Mark:2:12 @{Before them all} (\emprosthen pant“n\). strkjv@Luke:5:25| follows Mark in this detail. He picked up (\aras\) his pallet and walked and went home as Jesus had commanded him to do (Mark:2:11|). It was an amazing proceeding and made it unnecessary for Jesus to refute the scribes further on this occasion. The amazement (\existasthai\, our _ecstasy_, as strkjv@Luke:5:26| has it), was too general and great for words. The people could only say: "We never saw it on this fashion" (\Hout“s oudepote eidamen\). Jesus had acted with the power of God and claimed equality with God and had made good his claim. They all marvelled at the {paradoxes} (\paradoxa\, strkjv@Luke:5:26|) of that day. For it all they glorified God.

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

rwp@Mark:2:17 @{The righteous} (\dikaious\). Jesus for the sake of argument accepts the claim of the Pharisees to be righteous, though, as a matter of fact, they fell very far short of it. Elsewhere (Matthew:23|) Jesus shows that the Pharisees were extortionate and devoured widows' houses and wore a cloak of pride and hypocritical respectability. The words "unto repentance" (\eis metanoian\) are not genuine in Mark, but are in strkjv@Luke:5:32|. Jesus called men to new spiritual life and away from sin and so to repentance. But this claim stopped their mouths against what Jesus was doing. The well or the strong (\ischuontes\) are not those who need the physician in an epidemic.

rwp@Mark:2:22 @{But new wine into fresh wineskins} (\alla oinon neon eis askous kainous\). Westcott and Hort bracket this clause as a Western non-interpolation though omitted only in D and some old Latin MSS. It is genuine in strkjv@Luke:5:38| and may be so here.

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

rwp@Mark:2:26 @{The house of God} (\ton oikon tou theou\). The tent or tabernacle at Nob, not the temple in Jerusalem built by Solomon. {When Abiathar was high priest} (\epi Abiathar archiere“s\). Neat Greek idiom, in the time of Abiathar as high priest. There was confusion in the Massoretic text and in the LXX about the difference between Ahimelech (Abimelech) and Abiathar (2Samuel:8:17|), Ahimelech's son and successor (1Samuel:21:2; strkjv@22:20|). Apparently Ahimelech, not Abiathar was high priest at this time. It is possible that both father and son bore both names (1Samuel:22:20; strkjv@2Samuel:8:17; strkjv@1Chronicles:18:16|), Abiathar mentioned though both involved. \Epi\ may so mean in the passage about Abiathar. Or we may leave it unexplained. They had the most elaborate rules for the preparation of the shewbread (\tous artous tˆs prothese“s\), the loaves of presentation, the loaves of the face or presence of God. It was renewed on the commencement of the sabbath and the old bread deposited on the golden table in the porch of the Sanctuary. This old bread was eaten by the priests as they came and went. This is what David ate.

rwp@Mark:2:27 @{For man} (\dia ton anthr“pon\). Mark alone has this profound saying which subordinates the sabbath to man's real welfare (mankind, observe, generic article with \anthr“pos\, class from class). Man was not made for the sabbath as the rabbis seemed to think with all their petty rules about eating an egg laid on the sabbath or looking in the glass, _et cetera_. See 2Macc. strkjv@5:19 and _Mechilta_ on strkjv@Exodus:31:13|: "The sabbath is delivered unto you and ye are not delivered unto the sabbath." Christianity has had to fight this same battle about institutionalism. The church itself is for man, not man for the church.

rwp@Mark:2:28 @{Even of the sabbath} (\kai tou sabbatou\). Mark, Matthew (Matthew:12:8|), and Luke (Luke:6:5|) all give this as a climax in the five reasons given by Christ on the occasion for the conduct of the disciples, but Mark has the little word "even" (\kai\) not in the others, showing that Jesus knew that he was making a great claim as the Son of Man, the Representative Man, the Messiah looked at from his human interest, to lordship (\kurios\) even of the sabbath. He was not the slave of the sabbath, but the master of it. "Even of the sabbath, so invaluable in your eyes. Lord, not to abolish, but to interpret and keep in its own place, and give it a new name" (Bruce).

rwp@Mark:3:3 @{Stand forth} (\egeire eis to meson\). Step into the middle of the room where all can see. It was a bold defiance of the Christ's spying enemies. Wycliff rightly puts it: {They aspieden him}. They played the spy on Jesus. One can see the commotion among the long-bearded hypocrites at this daring act of Jesus.

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

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

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

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

rwp@Mark:3:10 @{Pressed upon him} (\epipiptein aut“i\). Were falling upon him to such an extent that it was dangerous. They were not hostile, but simply intensely eager, each to have his own case attended to by Jesus. {That they might touch him} (\hina autou haps“ntai\). If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus. {As many as had plagues} (\hosoi eichon mastigas\). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from \plˆgˆ\ (Latin _plaga_), from \plˆgnumi\, to strike a blow. Common in ancient Greek in this sense. See strkjv@Mark:5:29,34; strkjv@Luke:7:21| for the same use of \mastiges\ and also 2Macc. strkjv@9:11.

rwp@Mark:3:11 @{Whensoever they beheld him} (\hotan auton ethe“roun\). Imperfect indicative with \hotan\ of repeated action. They kept falling down before him (\prosepipton\) and crying, (\ekrazon\) and he kept charging or rebuking (\epitimƒ\) them, all imperfects. The unclean spirits (demons) recognize Jesus as the Son of God, as before. Jesus charged them not to make him known as he had also done before. He did not wish this testimony. It was a most exciting ordeal and is given only by Mark. Note non-final use of \hina\.

rwp@Mark:3:13 @{He goeth up into the mountain} (\anabainei eis to oros\). Songs:Matthew (Matthew:5:1|) and Luke (Luke:6:12|), "to pray" Luke adds. Historical present so common in Mark's vivid narrative. Neither Gospel gives the name of the mountain, assuming it as well known, probably not far from the lake. {Whom he himself would} (\hous ˆthelen autos\). Emphatic use of \autos\ (himself) at end of sentence. Whether by personal imitation or through the disciples Jesus invites or calls to himself (\proskaleitai\, historical middle present indicative) a select number out of the vast crowds by the sea, those whom he really wished to be with him. {They went off to him} (\apˆlthon pros auton\). Luke states that Jesus "continued all night in prayer, to God." It was a crisis in the ministry of Christ. This select group up in the hills probably respected the long agony of Jesus though they did not comprehend his motive. They formed a sort of spiritual body-guard around the Master during his night vigil in the mountain.

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

rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tekt“n;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tekt“n\ comes from \tekein, tikt“\, to beget, create, like \technˆ\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tekt“n\ here. {And they were offended in him} (\kai eskandalizonto en aut“i\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophˆtˆs\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en tˆi oikiƒi autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.

rwp@Mark:6:6 @{And he marvelled because of their unbelief} (\kai ethaumasen dia tˆn apistian aut“n\). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew:8:10; strkjv@Luke:7:9|). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark:3:21,31|). There is no proof that she ever lost faith in her wonderful Son. {He went round about the villages teaching} (\periˆgen tƒs k“mas kukl“i didask“n\). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7|. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, \periˆgen\.

rwp@Mark:6:7 @{By two and two} (\duo duo\). This repetition of the numeral instead of the use of \ana duo\ or \kata duo\ is usually called a Hebraism. The Hebrew does have this idiom, but it appears in Aeschylus and Sophocles, in the vernacular _Koin‚_ (Oxyrhynchus Papyri No. 121), in Byzantine Greek, and in modern Greek (Deissmann, _Light from the Ancient East_, pp. 122f.). Mark preserves the vernacular _Koin‚_ better than the other Gospels and this detail suits his vivid style. The six pairs of apostles could thus cover Galilee in six different directions. Mark notes that he "began to send them forth" (\ˆrxato autous apostellein\). Aorist tense and present infinitive. This may refer simply to this particular occasion in Mark's picturesque way. But the imperfect tense \edidou\ means he kept on giving them all through the tour, a continuous power (authority) over unclean spirits singled out by Mark as representing "all manner of diseases and all manner of sickness" (Matthew:10:1|), "to cure diseases" (\iasthai\, strkjv@Luke:9:1|), healing power. They were to preach and to heal (Luke:9:1; strkjv@Matthew:10:7|). Mark does not mention preaching as a definite part of the commission to the twelve on this their first preaching tour, but he does state that they did preach (6:12|). They were to be missioners or missionaries (\apostellein\) in harmony with their office (\apostoloi\).

rwp@Mark:6:8 @{Save a staff only} (\ei mˆ rabdon monon\). Every traveller and pilgrim carried his staff. Bruce thinks that Mark has here preserved the meaning of Jesus more clearly than strkjv@Matthew:10:10| (nor staff) and strkjv@Luke:9:3| (neither staff). This discrepancy has given trouble to commentators. Grotius suggests no second staff for Matthew and Luke. Swete considers that Matthew and Luke report "an early exaggeration of the sternness of the command." "Without even a staff is the _ne plus ultra_ of austere simplicity, and self-denial. Men who carry out the spirit of these precepts will not labour in vain" (Bruce).

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:6:12 @{Preached that men should repent} (\ekˆruxan hina metano“sin\). Constative aorist (\ekˆruxan\), summary description. This was the message of the Baptist (Matthew:3:2|) and of Jesus (Mark:1:15|).

rwp@Mark:6:13 @{They cast out many demons and they anointed with oil} (\exeballon kai ˆleiphon elai“i\). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of \aleiph“ elai“i\ used in connection with healing save in strkjv@James:5:14|. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See strkjv@Luke:10:34| for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether \aleiph“\ in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word \aleiph“\ can be translated rub or anoint without any ceremony. "Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century" (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.

rwp@Mark:6:14 @{Heard} (\ˆkousen\). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known (\phaneron\) or known till even Herod heard of it in the palace. "A palace is late in hearing spiritual news" (Bengel). {Therefore do these powers work in him} (\dia touto energousin hai dunameis en aut“i\). "A snatch of Herod's theology and philosophy" (Morison). John wrought no miracles (John:10:41|), but if he had risen from the dead perhaps he could. Songs:Herod may have argued. "Herod's superstition and his guilty conscience raised this ghost to plague him" (Gould). Our word _energy_ is this same Greek word here used (\energousin\). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (\diˆporei\, strkjv@Luke:9:7| and strkjv@Mark:6:20|).

rwp@Mark:6:16 @{John, whom I beheaded} (\hon ego apekephalisa I“anˆn\). His fears got the best of him and so Herod settled down on this nightmare. He could still see that charger containing John's head coming towards him in his dreams. The late verb \apokephaliz“\ means to cut off the head. Herod had ordered it done and recognizes his guilt.

rwp@Mark:6:17 @{For Herod himself} (\Autos gar ho Hˆr“idˆs\). Mark now proceeds to give the narrative of the death of John the Baptist some while before these nervous fears of Herod. But this _post eventum_ narrative is very little out of the chronological order. The news of John's death at Machaerus may even have come at the close of the Galilean tour. "The tidings of the murder of the Baptist seem to have brought the recent circuit to an end" (Swete). The disciples of John "went and told Jesus. Now when Jesus heard it, he withdrew from thence in a boat" (Matthew:14:12f.|). See on ¯Matthew:14:3-12| for the discussion about Herod Antipas and John and Herodias.

rwp@Mark:6:19 @{And Herodias set herself against him} (\Hˆ de Hˆr“idias eneichen aut“i\). Dative of disadvantage. Literally, {had it in for him}. This is modern slang, but is in exact accord with this piece of vernacular _Koin‚_. No object of \eichen\ is expressed, though \orgˆn\ or \cholon\ may be implied. The tense is imperfect and aptly described the feelings of Herodias towards this upstart prophet of the wilderness who had dared to denounce her private relations with Herod Antipas. Gould suggests that she "kept her eye on him" or kept up her hostility towards him. She never let up, but bided her time which, she felt sure, would come. See the same idiom in strkjv@Genesis:49:23|. She {desired to kill him} (\ˆthelen auton apokteinai\). Imperfect again. {And she could not} (\kai ouk ˆdunato\). \Kai\ here has an adversative sense, but she could not. That is, not yet. "The power was wanting, not the will" (Swete).

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

rwp@Mark:7:29 @{For this saying} (\dia touton ton logon\). She had faith, great faith as strkjv@Matthew:15:28| shows, but it was her quick and bright repartee that pleased Jesus. He had missed his rest, but it was worth it to answer a call like this.

rwp@Mark:7:30 @{And the demon gone out} (\kai to daimonion exelˆluthos\). This was her crumb from the children's table. The perfect active participle expresses the state of completion. The demon was gone for good and all.

rwp@Mark:7:31 @{Through the midst of the borders of Decapolis} (\ana meson t“n hori“n Dekapole“s\). Jesus left Phoenicia, but did not go back into Galilee. He rather went east and came down east of the Sea of Galilee into the region of the Greek cities of Decapolis. He thus kept out of the territory of Herod Antipas. He had been in this region when he healed the Gadarene demoniac and was asked to leave.

rwp@Mark:7:32 @{And they bring unto him} (\kai pherousin aut“i\). Another of Mark's dramatic presents. This incident only in Mark.

rwp@Mark:7:33 @{Took him aside} (\apolabomenos auton\). The secrecy here observed was partly to avoid excitement and partly to get the attention of the deaf and dumb demoniac. He could not hear what Jesus said. Songs:Jesus put his fingers into his ears, spat, and touched his tongue. There was, of course, no virtue in the spittle and it is not clear why Jesus used it. Saliva was by some regarded as remedial and was used by exorcists in their incantations. Whether this was a concession to the man's denseness one does not know. But it all showed the poor man that Jesus healed him in his own way.

rwp@Mark:7:34 @{Ephphatha} (\dianoichthˆti\, be opened). Another one of Mark's Aramaic words preserved and transliterated and then translated into Greek. "Be thou unbarred" (_Braid Scots_). Jesus sighed (\estenaxen\) as he looked up into heaven and spoke the word \ephphatha\. Somehow he felt a nervous strain in this complex case (deaf, dumb, demoniac) that we may not quite comprehend.

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

rwp@Mark:8:2 @{Now three days} (\ˆdˆ hˆmerai treis\). This text preserves a curious parenthetic nominative of time (Robertson, _Grammar_, p. 460). See on ¯Matthew:15:32|.

rwp@Mark:8:3 @{Are come from far} (\apo makrothen eisin\). This item alone in Mark.

rwp@Mark:8:4 @{Here} (\h“de\). Of all places, in this desert region in the mountains. The disciples feel as helpless as when the five thousand were fed. They do not rise to faith in the unlimited power of Jesus after all that they have seen.

rwp@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas t“i pneumati\). The only instance of this compound in the N.T. though in the LXX. The uncompounded form occurs in strkjv@Mark:7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothˆsetai tˆi geneƒi tautˆi sˆmeion\). strkjv@Matthew:16:4| has simply \ou dothˆsetai\, plain negative with the future passive indicative. Mark has \ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).

rwp@Mark:8:15 @{Take heed, beware of the leaven of the Pharisees, and the leaven of Herod} (\Horƒte, blepete apo tˆs zumˆs t“n Pharisai“n kai tˆs zumˆs Hˆr“idou\). Present imperatives. Note \apo\ and the ablative case. \Zumˆ\ is from \zumo“\ and occurs already in strkjv@Matthew:13:33| in a good sense. For the bad sense see strkjv@1Corinthians:5:6|. He repeatedly charged (\diestelleto\, imperfect indicative), showing that the warning was needed. The disciples came out of a Pharisaic atmosphere and they had just met it again at Dalmanutha. It was insidious. Note the combination of Herod here with the Pharisees. This is after the agitation of Herod because of the death of the Baptist and the ministry of Jesus (Mark:6:14-29; strkjv@Matthew:14:1-12; strkjv@Luke:9:7-9|). Jesus definitely warns the disciples against "the leaven of Herod" (bad politics) and the leaven of the Pharisees and Sadducees (bad theology and also bad politics).

rwp@Mark:8:21 @{Do ye not yet understand?} (\oup“ suniete;\). After all this rebuke and explanation. The greatest of all teachers had the greatest of all classes, but he struck a snag here. strkjv@Matthew:16:12| gives the result: "Then they understood how that he bade them not beware of the loaves of bread, but of the teaching of the Pharisees and Sadducees." They had once said that they understood the parables of Jesus (Matthew:13:51|). But that was a long time ago. The teacher must have patience if his pupils are to understand.

rwp@Mark:8:22 @{Unto Bethsaida} (\eis Bˆthsaidan\). On the Eastern side not far from the place of the feeding of the five thousand, Bethsaida Julias. Note dramatic presents {they come} (\erchontai\), {they bring} (\pherousin\). This incident in Mark alone (verses 22-26|).

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

rwp@Mark:8:24 @{I see men, for I behold them as trees walking} (\Blep“ tous anthr“pous hoti h“s dendra hor“ peripatountas\). A vivid description of dawning sight. His vision was incomplete though he could tell that they were men because they were walking. This is the single case of a gradual cure in the healings wrought by Jesus. The reason for this method in this case is not given.

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

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

rwp@Mark:8:32 @{Spake the saying openly} (\parrˆsiƒi ton logon elalei\). He held back nothing, told it all (\pƒn\, all, \rˆsia\, from \eipon\, say), without reserve, to all of them. Imperfect tense \elalei\ shows that Jesus did it repeatedly. Mark alone gives this item. Mark does not give the great eulogy of Peter in strkjv@Matthew:16:17,19| after his confession (Mark:8:29; strkjv@Matthew:16:16; strkjv@Luke:9:20|), but he does tell the stinging rebuke given Peter by Jesus on this occasion. See discussion on ¯Matthew:16:21,26|.

rwp@Mark:8:33 @{He turning about and seeing his disciples} (\epistrapheis kai id“n tous mathˆtƒs autou\). Peter had called Jesus off to himself (\proskalesamenos\), but Jesus quickly wheeled round on Peter (\epistrapheis\, only \strapheis\ in Matthew). In doing that the other disciples were in plain view also (this touch only in Mark). Hence Jesus rebukes Peter in the full presence of the whole group. Peter no doubt felt that it was his duty as a leader of the Twelve to remonstrate with the Master for this pessimistic utterance (Swete). It is even possible that the others shared Peter's views and were watching the effect of his daring rebuke of Jesus. It was more than mere officiousness on the part of Peter. He had not risen above the level of ordinary men and deserves the name of Satan whose role he was now acting. It was withering, but it was needed. The temptation of the devil on the mountain was here offered by Peter. It was Satan over again. See on ¯Matthew:16:23|.

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

rwp@Mark:8:35 @{And the gospel's sake} (\kai tou euaggeliou\). In Mark alone. See on ¯Matthew:16:25f.| for this paradox. Two senses of "life" and "save." For the last "save" (\s“sei\) strkjv@Matthew:16:25| has "find" (\heurˆsei\). See on ¯Matthew:16:26| for "gain," "profit," and "exchange."

rwp@Mark:8:38 @{For whosoever shall be ashamed of me and my words} (\hos gar ean epaischunthˆi me kai tous emous logous\). More exactly, {whosoever is ashamed} (first aorist passive subjunctive with indefinite relative and \ean = an\. See Robertson, _Grammar_, pp. 957-9. It is not a statement about the future conduct of one, but about his present attitude toward Jesus. The conduct of men toward Christ now determines Christ's conduct then (\epaischunthˆsetai\, first future passive indicative). This passive verb is transitive and uses the accusative (\me, auton\). {In this adulterous and sinful generation} (\en tˆi geneƒi tautˆi tˆi moichalidi kai hamart“l“i\). Only in Mark. {When he cometh} (\hotan elthˆi\). Aorist active subjunctive with reference to the future second coming of Christ with the glory of the Father with his holy angels (cf. strkjv@Matthew:16:27|). This is a clear prediction of the final eschatological coming of Christ. This verse could not be separated from strkjv@Mark:9:1| as the chapter division does. These two verses in strkjv@Mark:8:38; strkjv@9:1| form one paragraph and should go together.

rwp@Mark:9:2 @{By themselves} (\monous\). Alone. This word only in Mark. See on ¯Matthew:17:1-8| for discussion of the Transfiguration. strkjv@Luke:9:28| adds "to pray" as the motive of Jesus in taking Peter, James, and John into the high mountain.

rwp@Mark:9:3 @{Glistering, exceeding white} (\stilbonta leuka lian\). Old words, all of them. strkjv@Matthew:17:2| has {white as the light} (\leuka h“s to ph“s\), strkjv@Luke:9:29| "white and dazzling" (\leukos exastrapt“n\) like lightning. {Songs:as no fuller on earth can whiten them} (\hoia gnapheus epi tˆs gˆs ou dunatai hout“s leukƒnai\). \Gnaph“\ is an old word to card wool. Note \hout“s\, so, so white. Some manuscripts in Matthew add \h“s chi“n\, as snow. Probably the snow-capped summit of Hermon was visible on this very night. See on ¯Matthew:17:2| for "transfigured."

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:9:12 @{Restoreth all things} (\apokatistanei panta\). This late double compound verb, usual form \apokathistˆmi\ in the papyri, is Christ's description of the Baptist as the promised Elijah and Forerunner of the Messiah. See on ¯Matthew:17:10-13|. The disciples had not till now understood that the Baptist fulfilled the prophecy in strkjv@Malachi:3:5f|. They had just seen Elijah on the mountain, but Jesus as Messiah preceded this coming of Elijah. But Jesus patiently enlightens his dull pupils as they argue about the exegesis of the scribes.

rwp@Mark:9:14 @{And scribes questioning with them} (\kai grammateis sunzˆtountes pros autous\). Mark alone gives this item. He is much fuller on this incident (9:14-29|) than either Matthew (Matthew:17:14-20|) or Luke (Luke:9:37-43|). It was just like the professional scribes to take keen interest in the failure of the nine disciples to cure this poor boy. They gleefully nagged and quizzed them. Jesus and the three find them at it when they arrive in the plain.

rwp@Mark:9:18 @{Wheresoever it taketh him} (\hopou ean auton katalabˆi\). Seizes him down. Our word catalepsy is this same word. The word is used by Galen and Hippocrates for fits. The word is very common in the papyri in various senses as in the older Greek. Each of the verbs here in Mark is a graphic picture. {Dashes down} (\rˆssei\). Also \rˆgnumi, mi\ form. Convulses, rends, tears asunder. Old and common word. {Foameth} (\aphrizei\). Here only in the N.T. Poetic and late word. {Grindeth} (\trizei\). Another _hapax legomenon_ in the N.T. Old word for making a shrill cry or squeak. {Pineth away} (\xˆrainetai\). Old word for drying or withering as of grass in strkjv@James:1:11|. {And they were not able} (\kai ouk ischusan\). They did not have the strength (\ischus\) to handle this case. See strkjv@Matthew:17:16; strkjv@Luke:9:40| (\kai ouk ˆdunˆthˆsan\, first aorist passive). It was a tragedy.

rwp@Mark:9:19 @{Bring him unto me} (\pherete auton pros me\). The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the {faithless} (\apistos\, unbelieving) generation in which they lived. The word {faithless} does not here mean treacherous as it does with us. But Jesus is not afraid to undertake this case. We can always come to Jesus when others fail us.

rwp@Mark:9:20 @{Tare him grievously} (\sunesparaxen auton\). strkjv@Luke:9:42| has both \errˆxen\ (dashed down, like strkjv@Mark:9:18|, \rˆssei\) and \sunesparaxen\ (convulsed). This compound with \sun-\ (together with), strengthens the force of the verb as in \sunpnig“\ (Mark:4:7|) and \suntˆre“\ (6:20|). The only other instance of this compound verb known is in Maximus Tyrius (second century B.C.). {Wallowed} (\ekulieto\). Imperfect passive, was rolled. A pitiful sight. Late form of the old \kulind“\.

rwp@Mark:9:22 @{But if thou canst} (\all 'ei ti dunˆi\). Jesus had asked (verse 21|) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added. {Help us} (\boethˆson hemin\). Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy's case his own as the Syrophoenician woman had said, "Have mercy on me" (Matthew:15:21|). The leper had said: "If thou wilt" (Mark:1:40|). This father says: "If thou canst."

rwp@Mark:9:23 @{If thou canst} (\to ei dunˆi\). The Greek has a neat idiom not preserved in the English translation. The article takes up the very words of the man and puts the clause in the accusative case of general reference. "As to the 'if thou canst,' all things can (\dunata\) to the one who believes." The word for "possible" is \dunata\, the same root as \dunˆi\ (canst). This quick turn challenges the father's faith. On this use of the Greek article see Robertson, _Grammar_, p. 766.

rwp@Mark:9:24 @{Cried out} (\kraxas\). Loud outcry and at once (\euthus\). The later manuscripts have "with tears" (\meta dakru“n\), not in the older documents. {I believe; help my unbelief} (\Pisteu“: boˆthei tˆi apistiƒi\). An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) \boˆthei\, while aorist imperative (instant help) \boˆthˆson\, verse 22|. The word comes from \boˆ\, a cry and \the“\, to run, to run at a cry for help, a vivid picture of this father's plight.

rwp@Mark:9:25 @{A multitude came running together} (\episuntrechei ochlos\). A double compound here alone in the N.T. and not in the old Greek writers. \Epitrech“\ occurs in the papyri, but not \episuntrech“\. The double compound vividly describes the rapid gathering of the crowd to Jesus and the epileptic boy to see the outcome. {Come out of him} (\exelthe ex autou\). Jesus addresses the demon as a separate being from the boy as he often does. This makes it difficult to believe that Jesus was merely indulging popular belief in a superstition. He evidently regards the demon as the cause in this case of the boy's misfortune.

rwp@Mark:9:32 @{But they understood not the saying} (\hoi de ˆgnooun to rhˆma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23| notes that "they were exceeding sorry" to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him" (\ephobounto auton eper“tˆsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.

rwp@Mark:9:33 @{In the house} (\en tˆi oikiƒi\). Probably Peter's house in Capernaum which was the home of Jesus when in the city. {What were ye reasoning in the way?} (\Ti en tˆi hod“i dielogiszethe;\). Imperfect tense. They had been disputing (verse 34|), not about the coming death of the Master, but about the relative rank of each of them in the political kingdom which they were expecting him to establish. Jesus had suspected the truth about them and they had apparently kept it up in the house. See on ¯Matthew:18:1| where the disciples are represented as bringing the dispute to Jesus while here Jesus asks them about it. Probably they asked Jesus first and then he pushed the matter further and deeper to see if this had not been the occasion of the somewhat heated discussion on the way in.

rwp@Mark:9:35 @{He sat down and called the twelve} (\kathisas eph“nˆsen tous d“deka\). Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: "If any man would be first (\pr“tos\) he shall be last (\eschatos\) of all, and minister (\diakonos\) of all." This saying of Christ, like many others, he repeated at other times (Mark:10:43f.; strkjv@Matthew:23:8ff.; strkjv@Luke:22:24f.|). strkjv@Matthew:18:2| says that he called a little child, one there in the house, perhaps Peter's child. strkjv@Luke:9:47| notes that he "set him by his side." Then Jesus {taking him in his arms} (\enagkalisamenos\, aorist middle participle, late Greek word from \agkalˆ\ as in strkjv@Luke:2:28|) spoke again to the disciples.

rwp@Mark:9:37 @{One of such little children} (\hen t“n toiout“n paidi“n\). strkjv@Matthew:18:5| has "one such little child" and strkjv@Luke:9:48| "this little child." It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark:10:33-45; strkjv@Matthew:20:20-28|) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark:10:13-16; strkjv@Matthew:19:13-15; strkjv@Luke:8:15-17|). The child was used as a rebuke to the apostles.

rwp@Mark:9:40 @{He that is not against us is with us} (\hos ouk estin kath' hˆm“n huper hˆm“n estin\). This profound saying throws a flood of light in every direction. The complement of this logion is that in strkjv@Matthew:12:30|: "He that is not with me is against me." Both are needed. Some people imagine that they are really for Christ who refuse to take a stand in the open with him and for him.

rwp@Mark:9:43 @{Into hell, into the unquenchable fire} (\eis tˆn geennan, eis to p–r to asbeston\). Not Hades, but Gehenna. \Asbeston\ is alpha privative and \sbestos\ from \sbennumi\ to quench. It occurs often in Homer. Our word asbestos is this very word. strkjv@Matthew:18:8| has "into the eternal fire." The Valley of Hinnom had been desecrated by the sacrifice of children to Moloch so that as an accursed place it was used for the city garbage where worms gnawed and fires burned. It is thus a vivid picture of eternal punishment.

rwp@Mark:9:48 @{Their worm} (\ho sk“lˆx aut“n\). "The worm, i.e. that preys upon the inhabitants of this dread realm" (Gould). Two bold figures of Gehenna combined (the gnawing worm, the burning flame). No figures of Gehenna can equal the dread reality which is here described. See strkjv@Isaiah:66:24|.

rwp@Mark:9:50 @{Have salt in yourselves} (\echete en heautois hala\). Jesus had once called them the salt of the earth (Matthew:5:13|) and had warned them against losing the saltness of the salt. If it is \analon\, nothing can {season} (\artu“\) it and it is of no use to season anything else. It is like an exploded shell, a burnt-out crater, a spent force. This is a warning for all Christians.

rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia tˆs Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\h“s ei“thei\). Second past perfect used like an imperfect from \ei“tha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.

rwp@Mark:10:2 @{Tempting him} (\peirazontes\). As soon as Jesus appears in Galilee the Pharisees attack him again (cf. strkjv@7:5; strkjv@8:11|). Gould thinks that this is a test, not a temptation. The word means either (see on ¯Matthew:4:1|), but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught. They knew that he had already spoken in Galilee on the subject (Matthew:5:31f.|).

rwp@Mark:10:3 @{What did Moses command you?} (\Ti humin eneteilato M“usˆs;\). Jesus at once brought up the issue concerning the teaching of Moses (Deuteronomy:24:1|). But Jesus goes back beyond this concession here allowed by Moses to the ideal state commanded in strkjv@Genesis:1:27|.

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

rwp@Mark:10:12 @{If she herself shall put away her husband and marry another} (\ean autˆ apolusasa ton andra autˆs gamˆsˆi\). Condition of the third class (undetermined, but with prospect of determination). Greek and Roman law allowed the divorce of the husband by the wife though not provided for in Jewish law. But the thing was sometimes done as in the case of Herodias and her husband before she married Herod Antipas. Songs:also Salome, Herod's sister, divorced her husband. Both Bruce and Gould think that Mark added this item to the words of Jesus for the benefit of the Gentile environment of this Roman Gospel. But surely Jesus knew that the thing was done in the Roman world and hence prohibited marrying such a "grass widow."

rwp@Mark:10:13 @{They brought} (\prosepheron\). Imperfect active tense, implying repetition. Songs:also strkjv@Luke:18:15|, though strkjv@Matthew:19:13| has the constative aorist passive (\prosˆnechthˆsan\). "This incident follows with singular fitness after the Lord's assertion of the sanctity of married life" (Swete). These children (\paidia\, Mark and Matthew; \brephˆ\ in Luke) were of various ages. They were brought to Jesus for his blessing and prayers (Matthew). The mothers had reverence for Jesus and wanted him to touch (\hapsˆtai\) them. There was, of course, no question of baptism or salvation involved, but a most natural thing to do.

rwp@Mark:10:16 @{He took them in his arms} (\enagkalisamenos\). A distinct rebuke to the protest of the over-particular disciples. This word already in strkjv@Mark:9:36|. In strkjv@Luke:2:28| we have the full idiom, to receive into the arms (\eis tƒs agkalas dechesthai\). Songs:with tender fondling Jesus repeatedly blessed (\kateulogei\, imperfect), laying his hands upon each of them (\titheis\, present participle). It was a great moment for each mother and child.

rwp@Mark:10:17 @{Ran} (\prosdram“n\). Jesus had left the house (10:10|) and was proceeding with the caravan on the way (\eis hodon\) when this ruler eagerly ran and kneeled (\gonupetˆsas\) and was asking (\epˆr“tƒ\, imperfect) Jesus about his problem. Both these details alone in Mark.

rwp@Mark:10:21 @{Looking upon him loved him} (\emblepsas aut“i ˆgapˆsen\). Mark alone mentions this glance of affection, ingressive aorist participle and verb. Jesus fell in love with this charming youth. {One thing thou lackest} (\Hen se husterei\). strkjv@Luke:18:22| has it: "One thing thou lackest yet" (\Eti hen soi leipei\). Possibly two translations of the same Aramaic phrase. strkjv@Matthew:19:20| represents the youth as asking "What lack I yet?" (\Ti eti huster“;\). The answer of Jesus meets that inquiry after more than mere outward obedience to laws and regulations. The verb \huster“\ is from the adjective \husteros\ (behind) and means to be too late, to come short, to fail of, to lack. It is used either with the accusative, as here, or with the ablative as in strkjv@2Corinthians:11:5|, or the dative as in Textus Receptus here, \soi\.

rwp@Mark:10:23 @{Looked round about} (\periblepsamenos\). Another picture of the looks of Jesus and in Mark alone as in strkjv@3:5,34|. "To see what impression the incident had made on the Twelve" (Bruce). "When the man was gone the Lord's eye swept round the circle of the Twelve, as he drew for them the lesson of the incident" (Swete). {How hardly} (\P“s duskol“s\). Songs:Luke:18:24|. strkjv@Matthew:19:23| has it: "With difficulty (\duskol“s\) shall a rich man." See on Matthew for this word.

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

rwp@Mark:10:28 @{Peter began to say} (\ˆrxato legein ho Petros\). It was hard for Peter to hold in till now. strkjv@Matthew:19:27| says that "Peter answered" as if the remark was addressed to him in particular. At any rate Peter reminds Jesus of what they had left to follow him, four of them that day by the sea (Mark:1:20; strkjv@Matthew:4:22; strkjv@Luke:5:11|). It was to claim obedience to this high ideal on their part in contrast with the conduct of the rich young ruler.

rwp@Mark:10:30 @{With persecutions} (\meta di“gm“n\). This extra touch is in Mark alone. There is a reminiscence of some of "the apocalyptic of the familiar descriptions of the blessings of the Messianic kingdom. But Jesus uses such language from the religious idiom of this time only to idealize it" (Gould). The apostles were soon to see the realization of this foreshadowing of persecution. Vincent notes that Jesus omits "a hundred wives" in this list, showing that Julian the Apostate's sneer on that score was without foundation.

rwp@Mark:10:46 @{From Jericho} (\apo Iereich“\). See on ¯Matthew:20:29| for discussion of this phrase and Luke's (Luke:18:35|) "nigh unto Jericho" and the two Jerichos, the old and the new Roman (Luke). The new Jericho was "about five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the _Wady Kelt_, and more than a mile south of the site of the ancient town" (Swete). {Great multitude} (\ochlou hikanou\). Considerable, more than sufficient. Often in Luke and the papyri in this sense. See strkjv@Matthew:3:11| for the other sense of fit for \hikanos\. {Bartimaeus} (\Bartimaios\). Aramaic name like Bartholomew, \bar\ meaning son like Hebrew _ben_. Songs:Mark explains the name meaning "the son of Timaeus" (\ho huios Timaiou\). Mark alone gives his name while strkjv@Matthew:20:30| mentions two which see for discussion. {Blind beggar} (\tuphlos prosaitˆs\), "begging" (\epait“n\) Luke has it (Luke:18:35|). All three Gospels picture him as {sitting by the roadside} (\ekathˆto para tˆn hodon\). It was a common sight. Bartimaeus had his regular place. Vincent quotes Thomson concerning Ramleh: "I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population. The women I could not count, for they are rigidly veiled" (_The Land and the Book_). The dust, the glare of the sun, the unsanitary habits of the people spread contagious eye-diseases.

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

rwp@Mark:11:1 @{Unto Bethphage and Bethany} (\eis Bˆthphagˆ kai Bˆthanian\). Both together as in strkjv@Luke:19:29|, though strkjv@Matthew:21:1| mentions only Bethphage. See discussion in Matthew for this and the Mount of Olives.

rwp@Mark:11:2 @{As ye enter} (\eisporeuomenoi\). Songs:also strkjv@Luke:19:30|. Present middle participle. {Colt} (\p“lon\). Songs:Luke:19:30|. strkjv@Matthew:21:2| speaks of the ass (\onon\) also. {Whereon no one ever yet sat} (\eph' hon oudeis anthr“p“n ekathisen\). Songs:Luke:19:30|.

rwp@Mark:11:3 @{The Lord} (\ho Kurios\). Songs:Matt. and Luke. See on ¯Matthew:21:3| for discussion of this word applied to Jesus by himself. {He will send him back} (\apostellei\). Present indicative in futuristic sense. strkjv@Matthew:21:3| has the future \apostelei\.

rwp@Mark:11:4 @{A colt tied at the door without in the open street} (\p“lon dedemenon pros thuran ex“ epi tou amphodou\). A carefully drawn picture. The colt was outside the house in the street, but fastened (bound, perfect passive participle) to the door. "The better class of houses were built about an open court, from which a passage way under the house led to the street outside. It was at this outside opening to the street that the colt was tied" (Gould). The word \amphodos\ (from \amph“\, both, and \hodos\, road) is difficult. It apparently means road around a thing, a crooked street as most of them were (cf. Straight Street in strkjv@Acts:9:11|). It occurs only here in the N.T. besides D in strkjv@Acts:19:28|. It is very common in the papyri for _vicus_ or "quarter." {And they loose him} (\kai luousin auton\). Dramatic present tense. Perhaps Peter was one of those sent this time as he was later (Luke:22:8|). If so, that explains Mark's vivid details here.

rwp@Mark:11:8 @{Branches} (\stibadas\). A litter of leaves and rushes from the fields. Textus Receptus spells this word \stoibadas\. strkjv@Matthew:21:8| has \kladous\, from \kla“\, to break, branches broken or cut from trees. strkjv@John:12:13| uses the branches of the palm trees (\ta baia t“n phoinik“n\), "the feathery fronds forming the tufted crown of the tree" (Vincent). That is to say, some of the crowd did one of these things, some another. See on ¯Matthew:21:4-9| for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his "hour" has come. The excited crowds in front (\hoi proagontes\) and behind (\hoi akolouthountes\) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews.

rwp@Mark:11:11 @{When he had looked round about upon all things} (\periblepsamenos panta\). Another Markan detail in this aorist middle participle. Mark does not give what strkjv@Luke:19:39-55| has nor what strkjv@Matthew:21:10-17| does. But it is all implied in this swift glance at the temple before he went out to Bethany with the Twelve, {it being now eventide} (\opse ˆdˆ ousˆs tˆs h“rƒs\). Genitive absolute, the hour being already late. What a day it had been! What did the apostles think now?

rwp@Mark:11:12 @{On the morrow} (\tˆi epaurion\). strkjv@Matthew:21:18| has "early" (\pr“i\), often of the fourth watch before six A.M. This was Monday morning. The Triumphal Entry had taken place on our Sunday, the first day of the week.

rwp@Mark:11:13 @{If haply he might find anything thereon} (\ei ara ti heurˆsei en autˆi\). This use of \ei\ and the future indicative for purpose (to see if, a sort of indirect question) as in strkjv@Acts:8:22; strkjv@17:27|. Jesus was hungry as if he had had no food on the night before after the excitement and strain of the Triumphal Entry. The early figs in Palestine do not get ripe before May or June, the later crop in August. It was not the season of figs, Mark notes. But this precocious tree in a sheltered spot had put out leaves as a sign of fruit. It had promise without performance.

rwp@Mark:11:14 @{No man eat fruit from thee henceforward forever} (\Mˆketi eis ton ai“na ek sou mˆdeis karpon phagoi\). The verb \phagoi\ is in the second aorist active optative. It is a wish for the future that in its negative form constitutes a curse upon the tree. strkjv@Matthew:21:19| has the aorist subjunctive with double negative \ou mˆketi genˆtai\, a very strong negative prediction that amounts to a prohibition. See on Matthew. Jesus probably spoke in the Aramaic on this occasion. {And his disciples heard it} (\kai ˆkouon hoi mathˆtai autou\). Imperfect tense, "were listening to it," and evidently in amazement, for, after all, it was not the fault of the poor fig tree that it had put out leaves. One often sees peach blossoms nipped by the frost when they are too precocious in the changeable weather. But Jesus offered no explanation at this time.

rwp@Mark:11:15 @{Began to cast out} (\ˆrxato ekballein\). Mark is fond of "began." See on ¯Matthew:21:12f.| for discussion of this second cleansing of the temple in its bearing on that in strkjv@John:2:14f|. {Money-changers} (\kollubist“n\). This same late word in strkjv@Matthew:21:12| which see for discussion. It occurs in papyri.

rwp@Mark:11:16 @{Through the temple} (\dia tou hierou\). The temple authorities had prohibited using the outer court of the temple through the Precinct as a sort of short cut or by-path from the city to the Mount of Olives. But the rule was neglected and all sorts of irreverent conduct was going on that stirred the spirit of Jesus. This item is given only in Mark. Note the use of \hina\ after \ˆphie\ (imperfect tense) instead of the infinitive (the usual construction).

rwp@Mark:11:17 @{For all the nations} (\pƒsin tois ethnesin\). Mark alone has this phrase from strkjv@Isaiah:56:7; strkjv@Jeremiah:7:11|. The people as well as the temple authorities were guilty of graft, extortion, and desecration of the house of prayer. Jesus assumes and exercises Messianic authority and dares to smite this political and financial abuse. Some people deny the right of the preacher to denounce such abuses in business and politics even when they invade the realm of morals and religion. But Jesus did not hesitate.

rwp@Mark:11:18 @{Sought how they might destroy him} (\ezˆtoun p“s auton apoles“sin\). Imperfect indicative, a continuous attitude and endeavour. Note deliberative subjunctive with \p“s\ retained in indirect question. Here both Sadducees (chief priests) and Pharisees (scribes) combine in their resentment against the claims of Jesus and in the determination to kill him. Long ago the Pharisees and the Herodians had plotted for his death (Mark:3:6|). Now in Jerusalem the climax has come right in the temple. {For they feared him} (\ephobounto gar\). Imperfect middle indicative. Hence in wrath they planned his death and yet they had to be cautious. The Triumphal Entry had shown his power with the people. And now right in the temple itself "all the multitude was astonished at his teaching" (\pƒs ho ochlos exeplˆsseto epi tˆi didachˆi autou\). Imperfect passive. The people looked on Jesus as a hero, as the Messiah. This verse aptly describes the crisis that has now come between Christ and the Sanhedrin.

rwp@Mark:11:20 @{As they passed by in the morning} (\paraporeuomenoi pr“i\). Literally, passing by in the morning. The next morning. They went back by the lower road up the Mount of Olives and came down each morning by the steep and more direct way. Hence they saw it. strkjv@Matthew:21:20| does not separate the two mornings as Mark does. {From the roots} (\ek riz“n\). Mark alone gives this detail with \exˆrammenˆn\ perfect passive predicate participle from \xˆrain“\.

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

rwp@Mark:11:24 @{Believe that ye have received them} (\pisteuete hoti elabete\). That is the test of faith, the kind that sees the fulfilment before it happens. \Elabete\ is second aorist active indicative, antecedent in time to \pisteuete\, unless it be considered the timeless aorist when it is simultaneous with it. For this aorist of immediate consequence see strkjv@John:15:6|.

rwp@Mark:11:25 @{Whensoever ye stand} (\hotan stˆkete\). Late form of present indicative \stˆk“\, from perfect stem \hestˆka\. In LXX. Note use of \hotan\ as in strkjv@11:19|. Jesus does not mean by the use of "stand" here to teach that this is the only proper attitude in prayer. {That your Father also may forgive you} (\hina kai ho patˆr aphˆi humin\). Evidently God's willingness to forgive is limited by our willingness to forgive others. This is a solemn thought for all who pray. Recall the words of Jesus in strkjv@Matthew:6:12,14f|.

rwp@Mark:11:26 @This verse is omitted by Westcott and Hort. The Revised Version puts it in a footnote.

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

rwp@Mark:11:30 @{Answer me} (\apokrithˆte moi\). This sharp demand for a reply is only in Mark. See also verse 29|. Jesus has a right to take this turn because of John's direct relation to himself. It was not a dodge, but a home thrust that cleared the air and defined their attitude both to John and Jesus. They rejected John as they now reject Jesus.

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

rwp@Mark:12:1 @{He began to speak unto them in parables} (\ˆrxato autois en parabolais lalein\). Mark's common idiom again. He does not mean that this was the beginning of Christ's use of parables (see strkjv@4:2|), but simply that his teaching on this occasion took the parabolic turn. "The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them" (Bruce). Mark does not give the Parable of the Two Sons (Matthew:21:28-32|) nor that of the Marriage Feast of the King's Son (Matthew:22:1-14|). He gives here the Parable of the Wicked Husbandmen. Also in strkjv@Matthew:21:33-46| and strkjv@Luke:20:9-19|. See discussion in Matthew. strkjv@Matthew:21:33| calls the man "a householder" (\oikodespotˆs\). {A pit for the winepress} (\hupolˆnion\). Only here in the N.T. Common in the LXX and in late Greek. Matthew had \lˆnon\, winepress. This is the vessel or trough under the winepress on the hillside to catch the juice when the grapes were trodden. The Romans called it _lacus_ (lake) and Wycliff _dalf_ (lake), like delved. See on Matthew for details just alike. {Husbandmen} (\ge“rgois\). Workers in the ground, tillers of the soil (\ergon, gˆ\).

rwp@Mark:12:5 @{Beating some and killing some} (\hous men derontes, hous de apoktennuntes\). This distributive use of the demonstrative appears also in strkjv@Matthew:21:35| in the singular (\hon men, hon de, hon de\). Originally \der“\ in Homer meant to skin, flay, then to smite, to beat. \Apoktennuntes\ is a \mi\ form of the verb (\apoktennumi\) and means to kill off.

rwp@Mark:12:7 @{Among themselves} (\pros heautous\). This phrase alone in Mark. strkjv@Luke:20:14| has "with one another" (\pros allˆlous\), reciprocal instead of reflexive, pronoun.

rwp@Mark:12:10 @{This scripture} (\tˆn graphˆn tautˆn\). This passage of scripture (Luke:4:21; strkjv@John:19:37; strkjv@Acts:1:16|). It is a quotation from strkjv@Psalms:118:22f|. See on ¯Matthew:21:42| for discussion.

rwp@Mark:12:11 @{This} (\hautˆ\). Feminine in LXX may refer to {kephalˆ} (head) or may be due to the Hebrew original {z“th} (this thing) which would be neuter \touto\ in a Greek original, a translation Hebraism.

rwp@Mark:12:12 @{Against them} (\pros autous\). Songs:Luke. It was a straight shot, this parable of the Rejected Stone (12:10f.|) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew:21:43-45|). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King's Son before going (Matthew:22:1-14|).

rwp@Mark:12:13 @{That they might catch him in talk} (\hina auton agreus“sin log“i\). Ingressive aorist subjunctive. The verb is late from \agra\ (a hunt or catching). It appears in the LXX and papyri. Here alone in the N.T. strkjv@Luke:20:20| has the same idea, "that they may take hold of his speech" (\epilab“ntai autou logon\) while strkjv@Matthew:22:15| uses \pagideus“sin\ (to snare or trap). See discussion in Matthew. We have seen the scribes and Pharisees trying to do this very thing before (Luke:11:33f.|). Mark and Matthew note here the combination of Pharisees and Herodians as Mark did in strkjv@3:6|. Matthew speaks of "disciples" or pupils of the Pharisees while Luke calls them "spies" (\enkathetous\).

rwp@Mark:12:14 @{Shall we give or shall we not give?} (\d“men ˆ mˆ d“men;\). Mark alone repeats the question in this sharp form. The deliberative subjunctive, aorist tense active voice. For the discussion of the palaver and flattery of this group of theological students see on ¯Matthew:22:16-22|.

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

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

rwp@Mark:12:26 @{In the place concerning the Bush} (\epi tou batou\). This technical use of \epi\ is good Greek, in the matter of, in the passage about, the Bush. \Batos\ is masculine here, feminine in strkjv@Luke:20:37|. The reference is to strkjv@Exodus:3:3-6| (in the book of Moses, \en tˆi bibl“i\).

rwp@Mark:12:28 @{Heard them questioning together} (\akousas aut“n sunzˆtount“n\). The victory of Christ over the Sadducees pleased the Pharisees who now had come back with mixed emotions over the new turn of things (Matthew:22:34|). strkjv@Luke:20:39| represents one of the scribes as commending Jesus for his skilful reply to the Sadducees. Mark here puts this scribe in a favourable light, "knowing that he had answered them well" (\eid“s hoti kal“s apekrithˆ autois\). "Them" here means the Sadducees. But strkjv@Matthew:22:35| says that this lawyer (\nomikos\) was "tempting" (\peiraz“n\) by his question. "A few, among whom was the scribe, were constrained to admire, even if they were willing to criticize, the Rabbi who though not himself a Pharisee, surpassed the Pharisees as a champion of the truth." That is a just picture of this lawyer. {The first of all} (\pr“tˆ pant“n\). First in rank and importance. strkjv@Matthew:22:36| has "great" (\megalˆ\). See discussion there. Probably Jesus spoke in Aramaic. "First" and "great" in Greek do not differ essentially here. Mark quotes strkjv@Deuteronomy:6:4f.| as it stands in the LXX and also strkjv@Leviticus:19:18|. strkjv@Matthew:22:40| adds the summary: "On these two commandments hangeth (\krematai\) the whole law and the prophets."

rwp@Mark:12:37 @{The common people heard him gladly} (\ho polus ochlos ˆkouen autou hede“s\). Literally, the much multitude (the huge crowd) was listening (imperfect tense) to him gladly. Mark alone has this item. The Sanhedrin had begun the formal attack that morning to destroy the influence of Jesus with the crowds whose hero he now was since the Triumphal Entry. It had been a colossal failure. The crowds were drawn closer to him than before.

rwp@Mark:12:38 @{Beware of the scribes} (\blepete apo t“n grammate“n\). Jesus now turns to the multitudes and to his disciples (Matthew:23:1|) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mark:14:38-40|) gives a mere summary sketch of this bold and terrific indictment as preserved in strkjv@Matthew:23| in words that fairly blister today. strkjv@Luke:20:45-47| follows Mark closely. See strkjv@Matthew:8:15| for this same use of \blepete apo\ with the ablative. It is usually called a translation-Hebraism, a usage not found with \blep“\ in the older Greek. But the papyri give it, a vivid vernacular idiom. "Beware of the Jews" (\blepe saton apo t“n Ioudai“n\, Berl. G. U. 1079. A.D. 41). See Robertson, _Grammar_, p. 577. The pride of the pompous scribes is itemized by Mark: {To walk in long robes} (\stolais\), {stoles}, the dress of dignitaries like kings and priests. {Salutations in the marketplaces} (\aspasmous en tais agorais\), where the people could see their dignity recognized.

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:12:41 @{Sat down over against the treasury} (\kathisas katenanti tou gazophulakiou\). The storm is over. The Pharisees, Sadducees, Herodians, scribes, have all slunk away in terror ere the closing words. Mark draws this immortal picture of the weary Christ sitting by the treasury (compound word in the LXX from \gaza\, Persian word for treasure, and \phulakˆ\, guard, so safe for gifts to be deposited). {Beheld} (\ethe“rei\). Imperfect tense. He was watching {how the multitude cast money} (\p“s ho ochlos ballei\) into the treasury. The rich were casting in (\eballon\, imperfect tense) as he watched.

rwp@Mark:12:43 @{Called unto him} (\proskalesamenos\). Indirect middle voice. The disciples themselves had slipped away from him while the terrific denunciation of the scribes and Pharisees had gone on, puzzled at this turn of affairs. {More than all} (\pleion pant“n\). Ablative of comparison (\pant“n\). It may mean, more than all the rich put together. {All that she had} (\panta hosa eichen\). Imperfect tense. {Cast in} (\ebalen\). Aorist tense, in sharp contrast. {All her living} (\holon ton bion autˆs\). Her {livelihood} (\bios\), not her life (\z“ˆ\). It is a tragedy to see a stingy saint pose as giving the widow's mite when he could give thousands instead of pennies.

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

rwp@Mark:13:3 @{Over against the temple} (\katenanti tou hierou\). In full view of the temple about which they had been speaking. {Privately} (\kat' idian\). Peter and James and John and Andrew (named only in Mark) had evidently been discussing the strange comment of Jesus as they were coming out of the temple. In their bewilderment they ask Jesus a bit to one side, though probably all the rest drew up as Jesus began to speak this great eschatological discourse.

rwp@Mark:13:4 @{Tell us, when shall these things be?} (\Eipon hˆmin pote tauta estai;\). The Revised Version punctuates it as a direct question, but Westcott and Hort as an indirect inquiry. They asked about the {when} (\pote\) and the {what sign} (\ti sˆmeion\). strkjv@Matthew:24:3| includes "the sign of thy coming and the end of the world," showing that these tragic events are brought before Jesus by the disciples. See discussion of the interpretation of this discourse on ¯Matthew:24:3|. This chapter in Mark is often called "The Little Apocalypse" with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus. Many of the theories attribute grave error to Jesus or to the Gospels on this subject. The view adopted in the discussion in Matthew is the one suggested here, that Jesus blended in one picture his death, the destruction of Jerusalem within that generation, the second coming and end of the world typified by the destruction of the city. The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly. This great discourse is the longest preserved in Mark and may be due to Peter. Mark may have given it in order "to forewarn and forearm" (Bruce) the readers against the coming catastrophe of the destruction of Jerusalem. Both Matthew (Matthew:24|) and Luke (Luke:21:5-36|) follow the general line of Mark 13 though strkjv@Matthew:24:43-25:46| presents new material (parables).

rwp@Mark:13:5 @{Take need that no man lead you astray} (\Blepete mˆ tis h–mƒs planˆsˆi\). Same words in strkjv@Matthew:24:4|. strkjv@Luke:21:8| has it "that ye be not led astray" (\mˆ planˆthˆte\). This word \plana“\ (our _planet_) is a bold one. This warning runs through the whole discussion. It is pertinent today after so many centuries. About the false Christs then and now see on ¯Matthew:24:5|. It is amazing the success that these charlatans have through the ages in winning the empty-pated to their hare-brained views. Only this morning as I am writing a prominent English psychologist has challenged the world to a radio communication with Mars asserting that he has made frequent trips to Mars and communicated with its alleged inhabitants. And the daily papers put his ebullitions on the front page. For discussion of the details in verses 6-8| see on ¯Matthew:24:5-8|. All through the ages in spite of the words of Jesus men have sought to apply the picture here drawn to the particular calamity in their time.

rwp@Mark:13:7 @{Must needs come to pass} (\dei genesthai\). Already there were outbreaks against the Jews in Alexandria, at Seleucia with the slaughter of more than fifty thousand, at Jamnia, and elsewhere. Caligula, Claudius, Nero will threaten war before it finally comes with the destruction of the city and temple by Titus in A.D. 70. Vincent notes that between this prophecy by Jesus in A.D. 30 (or 29) and the destruction of Jerusalem there was an earthquake in Crete (A.D. 46 or 47), at Rome (A.D. 51), at Apamaia in Phrygia (A.D. 60), at Campania (A.D. 63). He notes also four famines during the reign of Claudius A.D. 41-54. One of them was in Judea in A.D. 44 and is alluded to in strkjv@Acts:11:28|. Tacitus (_Annals_ xvi. 10-13) describes the hurricanes and storms in Campania in A.D. 65.

rwp@Mark:13:9 @{But take heed to yourselves} (\Blepete de humeis heautous\). Only in Mark, but dominant note of warning all through the discourse. Note \humeis\ here, very emphatic. {Councils} (\sunedria\). Same word as the Sanhedrin in Jerusalem. These local councils (\sun, hedra\, sitting together) were modelled after that in Jerusalem. {Shall ye be beaten} (\darˆsesthe\). Second future passive indicative second person plural. The word \der“\ means to flay or skin and here has been softened into {beat} like our tan or skin in the vernacular. Aristophanes has it in this colloquial sense as have the papyri in the _Koin‚_. Before governors and kings (\epi hˆgemon“n kai basile“n\). Gentile rulers as well as before Jewish councils. {Shall stand} (\stathˆsesthe\). First aorist passive indicative second person plural of \histˆmi\.

rwp@Mark:13:10 @{Must first be preached} (\pr“ton dei kˆruchthˆnai\). This only in Mark. It is interesting to note that Paul in strkjv@Colossians:1:6,23| claims that the gospel has spread all over the world. All this was before the destruction of Jerusalem.

rwp@Mark:13:13 @{But he that endureth to the end} (\ho de hupomeinas eis telos\). Note this aorist participle with the future verb. The idea here is true to the etymology of the word, remaining under (\hupomen“\) until the end. The divisions in families Jesus had predicted before (Luke:12:52f.; strkjv@14:25f.|). {Be saved} (\s“thˆsetai\). Here Jesus means final salvation (effective aorist future passive), not initial salvation.

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

rwp@Mark:13:19 @{Which God created} (\hˆn ektisen ho theos\). Note this amplification to the quotation from strkjv@Daniel:12:1|.

rwp@Mark:13:27 @{Shall gather together his elect} (\episunaxei tous eklektous autou\). This is the purpose of God through the ages. {From the uttermost part of the earth to the uttermost part of heaven} (\ap' akrou gˆs he“s akrou ouranou\). The Greek is very brief, "from the tip of earth to the tip of heaven." This precise phrase occurs nowhere else.

rwp@Mark:13:32 @{Not even the Son} (\oude ho huios\). There is no doubt as to the genuineness of these words here such as exists in strkjv@Matthew:24:36|. This disclaimer of knowledge naturally interpreted applies to the second coming, not to the destruction of Jerusalem which had been definitely limited to that generation as it happened in A.D. 70.

rwp@Mark:13:34 @{Commanded also the porter to watch} (\kai t“i thur“r“i eneteilato hina grˆgorˆi\). The porter or door-keeper (\thur“ros\), as well as all the rest, to keep a watch (present subjunctive, \grˆgorˆi\). This Parable of the Porter is only in Mark. Our ignorance of the time of the Master's return is an argument not for indifference nor for fanaticism, but for alertness and eager readiness for his coming.

rwp@Mark:14:1 @{After two days} (\meta duo hˆmeras\). This was Tuesday evening as we count time (beginning of the Jewish Wednesday). In strkjv@Matthew:26:2| Jesus is reported as naming this same date which would put it our Thursday evening, beginning of the Jewish Friday. The Gospel of John mentions five items that superficially considered seem to contradict this definite date in Mark and Matthew, but which are really in harmony with them. See discussion on strkjv@Matthew:26:17| and my {Harmony of the Gospels}, pp. 279 to 284. Mark calls it here the feast of "the passover and the unleavened bread," both names covering the eight days. Sometimes "passover" is applied to only the first day, sometimes to the whole period. No sharp distinction in usage was observed. {Sought} (\ezˆtoun\). Imperfect tense. They were still at it, though prevented so far.

rwp@Mark:14:2 @{Not during the feast} (\Mˆ en tˆi heortˆi\). They had first planned to kill him at the feast (John:11:57|), but the Triumphal Entry and great Tuesday debate (this very morning) in the temple had made them decide to wait till after the feast was over. It was plain that Jesus had too large and powerful a following. See on ¯Matthew:26:47|.

rwp@Mark:14:3 @{As he sat at meat} (\katakeimenou autou\). strkjv@Matthew:26:7| uses \anakeimenou\, both words meaning reclining (leaning down or up or back) and in the genitive absolute. See on ¯Matthew:26:6| in proof that this is a different incident from that recorded in strkjv@Luke:7:36-50|. See on ¯Matthew:26:6-13| for discussion of details. {Spikenard} (\nardou pistikˆs\). This use of \pistikos\ with \nardos\ occurs only here and in strkjv@John:12:3|. The adjective is common enough in the older Greek and appears in the papyri also in the sense of genuine, unadulterated, and that is probably the idea here. The word spikenard is from the Vulgate _nardi spicati_, probably from the Old Latin _nardi pistici_. {Brake} (\suntripsousa\). Only in Mark. She probably broke the narrow neck of the vase holding the ointment.

rwp@Mark:14:5 @{Above three hundred pence} (\epan“ dˆnari“n triakosi“n\). Matthew has "for much" while strkjv@John:12:5| has "for three hundred pence." The use of "far above" may be a detail from Peter's memory of Judas' objection whose name in this connection is preserved in strkjv@John:12:4|. {And they murmured against her} (\kai enebrim“nto autˆi\). Imperfect tense of this striking word used of the snorting of horses and seen already in strkjv@Mark:1:43; strkjv@11:38|. It occurs in the LXX in the sense of anger as here (Daniel:11:30|). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance.

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

rwp@Mark:14:9 @{For a memorial of her} (\eis mnˆmosunon autˆs\). Songs:in strkjv@Matthew:26:13|. There are many mausoleums that crumble to decay. But this monument to Jesus fills the whole world still with its fragrance. What a hint there is here for those who wish to leave permanent memorials.

rwp@Mark:14:10 @{He that was one of the twelve} (\ho heis t“n d“deka\). Note the article here, "the one of the twelve," Matthew has only \heis\, "one." Some have held that Mark here calls Judas the primate among the twelve. Rather he means to call attention to the idea that he was the one of the twelve who did this deed.

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

rwp@Mark:14:13 @{Two of his disciples} (\duo t“n mathˆt“n autou\). strkjv@Luke:22:8| names them, Peter and John. {Bearing a pitcher of water} (\keramion hudatos bastaz“n\). This item also in Luke, but not in Matthew.

rwp@Mark:14:15 @{And he} (\kai autos\). Emphatic, and he himself. {A large upper room} (\anagaion mega\). Anything above ground (\gˆ\), and particularly upstairs as here. Here and in strkjv@Luke:22:12|. Example in Xenophon. Jesus wishes to observe this last feast with his disciples alone, not with others as was often done. Evidently this friend of Jesus was a man who would understand. {Furnished} (\estr“menon\). Perfect passive participle of \str“nnumi\, state of readiness. "Strewed with carpets, and with couches properly spread" (Vincent).

rwp@Mark:14:18 @{As they sat} (\anakeimen“n aut“n\). Reclined, of course. It is a pity that these verbs are not translated properly in English. Even Leonardo da Vinci in his immortal painting of the Last Supper has Jesus and his apostles sitting, not reclining. Probably he took an artist's license for effect. {Even he that eateth with me} (\ho esthi“n met' emou\). See strkjv@Psalms:4:9|. To this day the Arabs will not violate hospitality by mistreating one who breaks bread with them in the tent.

rwp@Mark:14:30 @{Twice} (\dis\). This detail only in Mark. One crowing is always the signal for more. The Fayum papyrus agrees with Mark in having \dis\. The cock-crowing marks the third watch of the night (Mark:13:35|).

rwp@Mark:14:31 @{Exceeding vehemently} (\ekperiss“s\). This strong compounded adverb only in Mark and probably preserves Peter's own statement of the remark. About the boast of Peter see on ¯Matthew:26:35|.

rwp@Mark:14:33 @{Greatly amazed and sore troubled} (\ekthambeisthai kai adˆmonein\). strkjv@Matthew:26:37| has "sorrowful and sore troubled." See on Matt. about \adˆmonein\. Mark alone uses \exthambeisthai\ (here and in strkjv@9:15|). There is a papyrus example given by Moulton and Milligan's _Vocabulary_. The verb \thambe“\ occurs in strkjv@Mark:10:32| for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. "Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations" (Swete). "He learned from what he suffered," (Hebrews:5:8|) and this new experience enriched the human soul of Jesus.

rwp@Mark:14:35 @{Fell on the ground} (\epipten epi tˆs gˆs\). Descriptive imperfect. See him falling. Matthew has the aorist \epesen\. {Prayed} (\prosˆucheto\). Imperfect, prayed repeatedly or inchoative, began to pray. Either makes good sense. {The hour} (\hˆ h“ra\). Jesus had long looked forward to this "hour" and had often mentioned it (John:7:30; strkjv@8:20; strkjv@12:23,27; strkjv@13:1|). See again in strkjv@Mark:14:41|. Now he dreads it, surely a human trait that all can understand.

rwp@Mark:14:36 @{Abba, Father} (\Abba ho patˆr\). Both Aramaic and Greek and the article with each. This is not a case of translation, but the use of both terms as is strkjv@Galatians:4:6|, a probable memory of Paul's childhood prayers. About "the cup" see on ¯Matthew:26:39|. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (Hebrews:5:7f.|) and helped to submit to the Father's will as he does instantly. {Not what I will} (\ou ti eg“ thel“\). Matthew has "as" (\h“s\). We see the humanity of Jesus in its fulness both in the Temptations and in Gethsemane, but without sin each time. And this was the severest of all the temptations, to draw back from the Cross. The victory over self brought surrender to the Father's will.

rwp@Mark:14:41 @{It is enough} (\apechei\). Alone in Mark. This impersonal use is rare and has puzzled expositors no little. The papyri (Deissmann's _Light from the Ancient East_ and Moulton and Milligan's _Vocabulary_) furnish many examples of it as a receipt for payment in full. See also strkjv@Matthew:6:2ff.; strkjv@Luke:6:24; strkjv@Phillipians:4:18| for the notion of paying in full. It is used here by Jesus in an ironical sense, probably meaning that there was no need of further reproof of the disciples for their failure to watch with him. "This is no time for a lengthened exposure of the faults of friends; the enemy is at the gate" (Swete). See further on ¯Matthew:26:45| for the approach of Judas.

rwp@Mark:14:43 @{And the scribes} (\kai t“n grammate“n\). Mark adds this item while strkjv@John:18:3| mentions "Pharisees." It was evidently a committee of the Sanhedrin for Judas had made his bargain with the Sanhedrin (Mark:14:1; strkjv@Matthew:26:3; strkjv@Luke:22:2|). See discussion of the betrayal and arrest on ¯Matthew:26:47-56| for details.

rwp@Mark:14:51 @{A certain young man} (\neaniskos tis\). This incident alone in Mark. It is usually supposed that Mark himself, son of Mary (Acts:12:12|) in whose house they probably had observed the passover meal, had followed Jesus and the apostles to the Garden. It is a lifelike touch quite in keeping with such a situation. Here after the arrest he was following with Jesus (\sunˆkolouthei aut“i\, imperfect tense). Note the vivid dramatic present \kratousin\ (they seize him).

rwp@Mark:14:52 @{Linen cloth} (\sindona\). An old Greek word of unknown origin. It was fine linen cloth used often for wrapping the dead (Matthew:27:59; strkjv@Mark:15:46; strkjv@Luke:23:53|). In this instance it could have been a fine sheet or even a shirt.

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

rwp@Mark:14:64 @{They all} (\hoi de pantes\). This would mean that Joseph of Arimathea was not present since he did not consent to the death of Jesus (Luke:23:51|). Nicodemus was apparently absent also, probably not invited because of previous sympathy with Jesus (John:7:50|). But all who were present voted for the death of Jesus.

rwp@Mark:14:65 @{Cover his face} (\perikaluptein autou to pros“pon\). Put a veil around his face. Not in Matthew, but in strkjv@Luke:22:64| where Revised Version translates \perikalupsantes\ by "blind-folded." All three Gospels give the jeering demand of the Sanhedrin: "Prophesy" (\prophˆteuson\), meaning, as Matthew and Luke add, thereby telling who struck him while he was blindfolded. Mark adds "the officers" (same as in verse 54|) of the Sanhedrin, Roman lictors or sergeants-at-arms who had arrested Jesus in Gethsemane and who still held Jesus (\hoi sunechontes auton\, strkjv@Luke:22:63|). strkjv@Matthew:26:67| alludes to their treatment of Jesus without clearly indicating who they were. {With blows of their hands} (\rapismasin\). The verb \rapiz“\ in strkjv@Matthew:26:67| originally meant to smite with a rod. In late writers it comes to mean to slap the face with the palm of the hands. The same thing is true of the substantive \rapisma\ used here. A papyrus of the sixth century A.D. uses it in the sense of a scar on the face as the result of a blow. It is in the instrumental case here. "They caught him with blows," Swete suggests for the unusual \elabon\ in this sense. "With rods" is, of course, possible as the lictors carried rods. At any rate it was a gross indignity.

rwp@Mark:14:66 @{Beneath in the court} (\kat“ en tˆi aulˆi\). This implies that Jesus was upstairs when the Sanhedrin met. strkjv@Matthew:22:69| has it {without in the court} (\ex“ en tˆi aulˆi\). Both are true. The open court was outside of the rooms and also below.

rwp@Mark:14:67 @{Warming himself} (\thermainomenon\). Mark mentions this fact about Peter twice (14:54,67|) as does John (John:18:18,25|). He was twice beside the fire. It is quite difficult to relate clearly the three denials as told in the Four Gospels. Each time several may have joined in, both maids and men. {The Nazarene} (\tou Nazarˆnou\). In strkjv@Matthew:26:69| it is "the Galilean." A number were probably speaking, one saying one thing, another another.

rwp@Mark:14:68 @{I neither know nor understand} (\oute oida oute epistamai\). This denial is fuller in Mark, briefest in John. {What thou sayest} (\su ti legeis\). Can be understood as a direct question. Note position of {thou} (\su\), proleptical. {Into the porch} (\eis to proaulion\). Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. strkjv@Matthew:26:71| has \pul“na\, a common word for gate or front porch. {And the cock crew} (\kai alekt“r eph“nˆsen\). Omitted by Aleph B L Sinaitic Syriac. It is genuine in verse 72| where "the second time" (\ek deuterou\) occurs also. It is possible that because of verse 72| it crept into verse 68|. Mark alone alludes to the cock crowing twice, originally (Mark:14:30|), and twice in verse 72|, besides verse 68| which is hardly genuine.

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:14:71 @{Curse} (\anathematizein\). Our word _anathema_ (\ana, thema\, an offering, then something devoted or a curse). Finally the two meanings were distinguished by \anathˆma\ for offering and \anathema\ for curse. Deissmann has found examples at Megara of \anathema\ in the sense of curse. Hence the distinction observed in the N.T. was already in the _Koin‚_. strkjv@Matthew:26:74| has \katathematizein\, which is a \hapax legomenon\ in the N.T., though common in the LXX. This word has the notion of calling down curses on one's self if the thing is not true.

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

rwp@Mark:15:2 @{Art thou the King of the Jews?} (\Su ei ho basileus t“n Ioudai“n;\). This is the only one of the charges made by the Sanhedrin to Pilate (Luke:23:2|) that he notices. He does not believe this one to be true, but he has to pay attention to it or be liable to charges himself of passing over a man accused of rivalry and revolution against Caesar. strkjv@John:18:28-32| gives the interview with Jesus that convinces Pilate that he is a harmless religious fanatic. See on ¯Matthew:26:11|. {Thou sayest} (\su legeis\). An affirmation, though in strkjv@John:18:34-37| there is a second and fuller interview between Pilate and Jesus. "Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary" (Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (John:18:28f.|) and had his interviews with Jesus on the inside, calling Jesus thither (John:18:33|).

rwp@Mark:15:9 @{The King of the Jews} (\ton basilea t“n Ioudai“n\). That phrase from this charge sharpened the contrast between Jesus and Barabbas which is bluntly put in strkjv@Matthew:27:17| "Barabbas or Jesus which is called Christ." See discussion there.

rwp@Mark:15:11 @{Stirred up} (\aneseisan\). {Shook up} like an earthquake (\seismos\). strkjv@Matthew:27:20| has a weaker word, "persuaded" (\epeisan\). Effective aorist indicative. The priests and scribes had amazing success. If one wonders why the crowd was fickle, he may recall that this was not yet the same people who followed him in triumphal entry and in the temple. That was the plan of Judas to get the thing over before those Galilean sympathizers waked up. "It was a case of regulars against an irregular, of priests against prophet" (Gould). "But Barabbas, as described by Mark, represented a popular passion, which was stronger than any sympathy they might have for so unworldly a character as Jesus--the passion for _political liberty_" (Bruce). "What unprincipled characters they were! They accuse Jesus to Pilate of political ambition, and they recommend Barabbas to the people for the same reason" (Bruce). The Sanhedrin would say to the people that Jesus had already abdicated his kingly claims while to Pilate they went on accusing him of treason to Caesar. {Rather} (_mƒllon_). Rather than Jesus. It was a gambler's choice.

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

rwp@Mark:15:16 @{The Praetorium} (\prait“rion\). In strkjv@Matthew:27:27| this same word is translated "palace." That is its meaning here also, the palace in which the Roman provincial governor resided. In strkjv@Phillipians:1:13| it means the Praetorian Guard in Rome. Mark mentions here "the court" (\tˆs aulˆs\) inside of the palace into which the people passed from the street through the vestibule. See further on Matthew about the "band."

rwp@Mark:15:21 @{They compel} (\aggareuousin\). Dramatic present indicative again where strkjv@Matthew:27:32| has the aorist. For this Persian word see on ¯Matthew:5:41; strkjv@27:32|. {Coming out of the country} (\erchomenon ap' agrou\). Hence Simon met the procession. Mark adds that he was "the father of Alexander and Rufus." Paul mentions a Rufus in strkjv@Romans:16:13|, but it was a common name and proves nothing. See on ¯Matthew:27:32| for discussion of cross-bearing by criminals. Luke adds "after Jesus" (\opisthen tou Iˆsou\). But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way.

rwp@Mark:15:25 @{The third hour} (\h“ra tritˆ\). This is Jewish time and would be nine A.M. The trial before Pilate was the sixth hour Roman time (John:19:14|), six A.M.

rwp@Mark:15:26 @{The superscription} (\hˆ epigraphˆ\). The writing upon the top of the cross (our word epigraph). strkjv@Luke:23:38| has this same word, but strkjv@Matthew:27:37| has "accusation" (\aitian\). See Matthew for discussion. strkjv@John:19:19| has "title" (\titlon\).

rwp@Mark:15:33 @{The sixth hour} (\h“ras hektˆs\). That is, noon (Jewish time), as the third hour was nine A.M. (Mark:15:25|). See on ¯Matthew:27:45| for discussion. Given also by strkjv@Luke:23:44|. Mark gives the Aramaic transliteration as does B in strkjv@Matthew:27:45|, which see for discussion. {Forsaken} (\egkatelipes\). Some MSS. give \“neidisas\ (reproached). We are not able to enter into the fulness of the desolation felt by Jesus at this moment as the Father regarded him as sin (2Corinthians:5:21|). This desolation was the deepest suffering. He did not cease to be the Son of God. That would be impossible.

rwp@Mark:15:37 @{Gave up the ghost} (\exepneusen\). Literally, breathed out. See "yielded up his spirit" in strkjv@Matthew:27:50| for discussion for details. Mark uses this word \exepneusen\ again in verse 39|.

rwp@Mark:15:39 @{The centurion} (\ho kenturi“n\). A Latin word (_centurio_) used also in verse 44| and here only in the N.T. {Which stood by over against him} (\ho parestˆk“s ex enantias autou\). This description alone in Mark, picturing the centurion "watching Jesus" (Matthew:27:54|). {So} (\hout“s\). With the darkness and the earthquake. See on ¯Matthew:27:54| for discussion of "the Son of God," more probably "a Son of God."

rwp@Mark:15:41 @{Followed him and ministered unto him} (\ˆkolouthoun kai diˆkonoun aut“i\). Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke:8:1-3|) who came up with him (\hai sunanabƒsai aut“i\) to Jerusalem. This summary description in Mark is paralleled in strkjv@Matthew:27:55f.| and strkjv@Luke:23:49|. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.

rwp@Mark:15:44 @{If he were already dead} (\ei ˆdˆ tethnˆken\). Perfect active indicative with \ei\ after a verb of wondering, a classical idiom, a kind of indirect question just as we say "I wonder if." Usually death by crucifixion was lingering. This item is only in Mark. {Whether he had been any while dead} (\ei palai apethanen\). B D read \ˆdˆ\ (already) again here instead of \palai\ (a long time). Mark does not tell the request of the Jews to Pilate that the legs of the three might be broken (John:19:31-37|). Pilate wanted to make sure that Jesus was actually dead by official report.

rwp@Mark:15:45 @{Granted the corpse} (\ed“rˆsato to pt“ma\). This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter's field. This is the only instance when \pt“ma\ (_cadaver_, corpse) is applied to the body (\s“ma\) of Jesus, the term used in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:19:40|).

rwp@Mark:15:46 @{Wound} (\eneilˆsen\). This word is only here in the N.T. As \entuliss“\ is only in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:20:7|. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John:19:39|) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John:19:40|). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph's new tomb, hewn out of a rock. The perfect passive participle (\lelatomˆmenon\) is from \latomos\, a stonecutter (\l“s\, stone, \temn“\, to cut). For further details see on ¯Matthew:27:57-60|. strkjv@Luke:23:53| and strkjv@John:19:41| also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon's Calvary north of the city. {Against the door} (\epi tˆn thuran\). Matthew has the dative \tˆi thurƒi\ without \epi\ and adds the adjective "great" (\megan\).

rwp@Mark:16:1 @{When the sabbath was past} (\diagenomenou tou sabbatou\). Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) see strkjv@Acts:25:13; strkjv@27:9|. It was therefore after sunset. {Bought spices} (\ˆgorasan ar“mata\). As Nicodemus did on the day of the burial (John:19:40|). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing (\hina aleips“sin\) of the body of Jesus with spices. They could buy them after sundown. Salome in the group again as in strkjv@Mark:15:40|. See on ¯Matthew:28:1| for discussion of "late on the sabbath day" and the visit of the women to the tomb before sundown. They had returned from the tomb after the watching late Friday afternoon and had prepared spices (Luke:23:56|). Now they secured a fresh supply.

rwp@Mark:16:2 @{When the sun was risen} (\anateilantos tou hˆliou\). Genitive absolute, aorist participle, though some manuscripts read \anatellontos\, present participle. strkjv@Luke:24:1| has it "at early dawn" (\orthrou batheos\) and strkjv@John:20:1| "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" (\lian pr“i\), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by strkjv@Luke:23:54| "and the sabbath drew on." The women rested on the sabbath (Luke strkjv@23:56|). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my _Harmony of the Gospels_, pp. 289-91.

rwp@Mark:16:4 @{Looking up they see} (\anablepsasai the“rousin\). With downcast eyes and heavy hearts (Bruce) they had been walking up the hill. Mark has his frequent vivid dramatic present "behold." Their problem is solved for the stone lies rolled back before their very eyes. strkjv@Luke:24:2| has the usual aorist "found." {For} (\gar\). Mark explains by the size of the stone this sudden and surprising sight right before their eyes.

rwp@Mark:16:5 @{Entering into the tomb} (\eiselthousai eis to mnˆmeion\). Told also by strkjv@Luke:24:3|, though not by Matthew. {A young man} (\neaniskon\). An angel in strkjv@Matthew:28:5|, two men in strkjv@Luke:24|. These and like variations in details show the independence of the narrative and strengthen the evidence for the general fact of the resurrection. The angel sat upon the stone (Matthew:28:2|), probably at first. Mark here speaks of the young man {sitting on the right side} (\kathˆmenon en tois dexiois\) inside the tomb. Luke has the two men standing by them on the inside (Luke strkjv@24:4|). Possibly different aspects and stages of the incident. {Arrayed in a white robe} (\peribeblˆmenon stolˆn leukˆn\). Perfect passive participle with the accusative case of the thing retained (verb of clothing). strkjv@Luke:24:4| has "in dazzling apparel." {They were amazed} (\exethambˆthˆsan\). They were utterly (\ex\ in composition) amazed. strkjv@Luke:24:5| has it "affrighted." strkjv@Matthew:28:3f.| tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (John:20:1-10|).

rwp@Mark:16:6 @{Be not amazed} (\mˆ ekthambeisthe\). The angel noted their amazement (verse 5|) and urges the cessation of it using this very word. {The Nazarene} (\ton Nazarˆnon\). Only in Mark, to identify "Jesus" to the women. {The crucified one} (\ton estaur“menon\). This also in strkjv@Matthew:28:5|. This description of his shame has become his crown of glory, for Paul (Gal strkjv@6:14|), and for all who look to the Crucified and Risen Christ as Saviour and Lord. He is risen (\ˆgerthˆ\). First aorist passive indicative, the simple fact. In strkjv@1Corinthians:15:4| Paul uses the perfect passive indicative \egˆgertai\ to emphasize the permanent state that Jesus remains risen. {Behold the place} (\ide ho topos\). Here \ide\ is used as an interjection with no effect on the case (nominative). In strkjv@Matthew:28:6| \idete\ is the verb with the accusative. See Robertson, _Grammar_, p. 302.

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

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

rwp@Mark:16:10 @{She} (\ekeinˆ\). Only instance of this pronoun (=\illa\) absolutely in Mark, though a good Greek idiom. (See strkjv@John:19:35|.) See also verses 11,20|. {Went} (\poreutheisa\). First aorist passive participle. Common word for going, but in Mark so far only in strkjv@9:30| in the uncompounded form. Here also in verses 12,15|. {Them that had been with him} (\tois met' autou genomenois\). This phrase for the disciples occurs here alone in Mark and the other Gospels if the disciples (\mathˆtai\) are meant. All these items suggest another hand than Mark for this closing portion. {As they mourned and wept} (\penthousin kai klaiousin\). Present active participles in dative plural agreeing with \tois... genomenois\ and describing the pathos of the disciples in their utter bereavement and woe.

rwp@Mark:16:11 @{Disbelieved} (\ˆpistˆsan\). This verb is common in the ancient Greek, but rare in the N.T. and here again verse 16| and nowhere else in Mark. The usual N.T. word is \apeithe“\. strkjv@Luke:24:11| uses this verb (\ˆpistoun\) of the disbelief of the report of Mary Magdalene and the other women. The verb \etheathˆ\ (from \thea“mai\) occurs only here and in verse 14| in Mark.

rwp@Mark:16:12 @{After these things} (\meta tauta\). Only here in Mark. Luke tells us that it was on the same day (Luke:24:13|). {In another form} (\en heterƒi morphˆi\). It was not a \metamorph“sis\ or transfiguration like that described in strkjv@9:2|. Luke explains that their eyes were holden so that they could not recognize Jesus (Luke:24:16|). This matchless story appears in full in strkjv@Luke:24:13-32|.

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

rwp@Mark:16:14 @{To the eleven themselves} (\autois tois hendeka\). Both terms, eleven and twelve (John:20:24|), occur after the death of Judas. There were others present on this first Sunday evening according to strkjv@Luke:24:33|. {Afterward} (\husteron\) is here alone in Mark, though common in Matthew. {Upbraided} (\“neidisen\). They were guilty of unbelief (\apistian\) and hardness of heart (\sklˆrokardian\). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luke:24:38-43|).

rwp@Mark:16:15 @{To the whole creation} (\pƒsˆi tˆi ktisei\). This commission in Mark is probably another report of the missionary _Magna Charta_ in strkjv@Matthew:28:16-20| spoken on the mountain in Galilee. One commission has already been given by Christ (John:20:21-23|). The third appears in strkjv@Luke:24:44-49; strkjv@Acts:1:3-8|.

rwp@Mark:16:16 @{And is baptized} (\kai baptistheis\). The omission of {baptized} with "disbelieveth" would seem to show that Jesus does not make baptism essential to salvation. Condemnation rests on disbelief, not on baptism. Songs:salvation rests on belief. Baptism is merely the picture of the new life not the means of securing it. Songs:serious a sacramental doctrine would need stronger support anyhow than this disputed portion of Mark.

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

rwp@Mark:16:19 @{Was received up into heaven} (\anelˆmpthˆ eis ton ouranon\). First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke:24:50f.|) and strkjv@Acts:1:9-11|. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (16:15-18|), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke:24:50|) at the close of the forty days (Acts:1:3|) and so after the return from Galilee (Matthew:28:16|). {Sat down at the right hand of God} (\ekathisen ek dexi“n tou theou\). Swete notes that the author "passes beyond the field of history into that of theology," an early and most cherished belief (Acts:7:55f.; strkjv@Romans:8:34; strkjv@Ephesians:1:20; strkjv@Colossians:3:1; strkjv@Hebrews:1:3; strkjv@8:1; strkjv@10:12; strkjv@12:2; strkjv@1Peter:3:22; strkjv@Revelation:3:21|).

rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bˆn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babul“nos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.

rwp@Matthew:1:2 @{Begat} (\egennˆsen\). This word comes, like some of the early chapters of Genesis, with regularity through verse 16, until the birth of Jesus is reached when there is a sudden change. The word itself does not always mean immediate parentage, but merely direct descent. In verse 16| we have "Joseph the husband of Mary, from whom was begotten Jesus who is called Christ" (\ton I“sˆph ton andra Marias ex hˆs egennˆthˆ Iˆsous ho legomenos Christos\). The article occurs here each time with the object of "begat," but not with the subject of the verb to distinguish sharply the proper names. In the case of David the King (1:6|) and Joseph the husband of Mary (1:16|) the article is repeated. The mention of the brethren of Judah (1:2|) and of both Phares and Zara (1:3|) may show that Matthew was not copying a family pedigree but making his own table. All the Greek manuscripts give verse 16| as above save the Ferrar Group of minuscules which are supported by the Sinaitic Syriac Version. Because of this fact Von Soden, whose text Moffatt translates, deliberately prints his text "_Jacob begat Jesus_" (\I“sˆph de egennˆsen Iˆsoun\). But the Sinaitic Syriac gives the Virgin Birth of Jesus in strkjv@Matthew:1:18-25|. Hence it is clear that "begat" here in strkjv@1:16| must merely mean line of descent or the text has been tampered with in order to get rid of the Virgin Birth idea, but it was left untouched in strkjv@1:18-25|. I have a full discussion of the problem in chapter XIV of _Studies in the Text of the New Testament_. The evidence as it now stands does not justify changing the text of the Greek uncials to suit the Sinaitic Syriac. The Virgin Birth of Jesus remains in strkjv@1:16|. The spelling of these Hebrew names in English is usually according to the Hebrew form, not the Greek. In the Greek itself the Hebrew spelling is often observed in violation of the Greek rules for the ending of words with no consonants save _n,r,s_. But the list is not spelled consistently in the Greek, now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as in Judah, Solomon, Hezekiah, though the Hebrew style prevails.

rwp@Matthew:1:18 @{The birth of Jesus Christ} (\tou [Iˆsou] Christou hˆ genesis\). In the Greek Jesus Christ comes before birth as the important matter after strkjv@1:16|. It is not certain whether "Jesus" is here a part of the text as it is absent in the old Syriac and the Old Latin while the Washington Codex has only "Christ." The Vatican Codex has "Christ Jesus." But it is plain that the story of the birth of Jesus Christ is to be told briefly as follows, "on this wise" (\hout“s\), the usual Greek idiom. The oldest and best manuscripts have the same word genealogy (\genesis\) used in strkjv@1:1|, not the word for birth (begotten) as in strkjv@1:16| (\gennˆsis\). "It is in fact the word Genesis. The evangelist is about to describe, not the genesis of the heaven and the earth, but the genesis of Him who made the heaven and the earth, and who will yet make a new heaven and a new earth" (Morison).

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

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai mˆ thel“n\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\thel“n\) and "wishing" (\eboulˆthˆ\), that between purpose (\thel“\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz“\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gˆt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gˆt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephanˆ aut“i\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God's help if ever man did. If Jesus was really God's Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called "Son of David" as had been shown by Matthew in strkjv@Matthew:1:16|. Mary is called his "wife" (\tˆn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\mˆ phobˆthˆis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumˆthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.

rwp@Matthew:1:21 @{Thou shalt call his name Jesus} (\Kalesies to onoma autou Iˆsoun\). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers:13:16; strkjv@1Chronicles:7:27|), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). Songs:Jesus is the Greek form of Joshua (Hebrews:4:8|). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Saviour_ applied to our Lord (Luke:1:47; strkjv@2:11; strkjv@John:4:42|)" (Vincent). He will save (\s“sei\) his people from their sins and so be their Saviour (\S“tˆr\). He will be prophet, priest, and king, but "Saviour" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (\autos\) will save (\s“sei\ with a play on the name Jesus) his people from their sins." Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. {From their sins} (\apo t“n hamarti“n aut“n\). Both sins of omission and of commission. The substantive (\hamartia\) is from the verb (\hamartanein\) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (\apo\) as well as out of (\ex\) our sins. They will be cast into oblivion and he will cover them up out of sight.

rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plˆr“thˆi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin‚_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.

rwp@Matthew:4:23 @{Went about in all Galilee} (\periˆgen en holˆi tˆi Galilaiai\). Literally Jesus "was going around (imperfect) in all Galilee." This is the first of the three tours of Galilee made by Jesus. This time he took the four fishermen whom he had just called to personal service. The second time he took the twelve. On the third he sent the twelve on ahead by twos and followed after them. He was teaching and preaching the gospel of the kingdom in the synagogues chiefly and on the roads and in the streets where Gentiles could hear. {Healing all manner of diseases and all manner of sickness} (\therapeu“n pƒsan noson kai pƒsan malakian\). The occasional sickness is called \malakian\, the chronic or serious disease \noson\.

rwp@Matthew:4:25 @{Great multitudes} (\ochloi polloi\). Note the plural, not just one crowd, but crowds and crowds. And from all parts of Palestine including Decapolis, the region of the Ten Greek Cities east of the Jordan. No political campaign was equal to this outpouring of the people to hear Jesus and to be healed by Jesus.

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

rwp@Matthew:5:43 @{And hate thine enemy} (\kai misˆseis\). This phrase is not in strkjv@Leviticus:19:18|, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in strkjv@Romans:12:20| quotes strkjv@Proverbs:25:22| to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word "neighbour" is "nigh-bor," one who is nigh or near like the Greek word \plˆsion\ here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke:10:29ff.|).

rwp@Matthew:5:48 @{Perfect} (\teleioi\). The word comes from \telos\, end, goal, limit. Here it is the goal set before us, the absolute standard of our Heavenly Father. The word is used also for relative perfection as of adults compared with children. strkjv@Matthew:6:1 @{Take heed} (\prosechete\). The Greek idiom includes "mind" (\noun\) which is often expressed in ancient Greek and once in the Septuagint (Job:7:17|). In the New Testament the substantive \nous\ is understood. It means to "hold the mind on a matter," take pains, take heed. "Righteousness" (\dikaiosunˆn\) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting). {To be seen} (\theathˆnai\). First aorist passive infinitive of purpose. Our word _theatrical_ is this very word, spectacular performance. {With your Father} (\para t“i patri hum“n\). Literally "beside your Father," standing by his side, as he looks at it.

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

rwp@Matthew:6:9 @{After this manner therefore pray ye} (\hout“s oun proseuchesthe humeis\). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke:11:2-4| practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.

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

rwp@Matthew:6:13 @{From the evil one} (\apo tou ponˆrou\). The ablative case in the Greek obscures the gender. We have no way of knowing whether it is \ho ponˆros\ (the evil one) or \to ponˆron\ (the evil thing). And if it is masculine and so \ho ponˆros\, it can either refer to the devil as the Evil One _par excellence_ or the evil man whoever he may be who seeks to do us ill. The word \ponˆros\ has a curious history coming from \ponos\ (toil) and \pone“\ (to work). It reflects the idea either that work is bad or that this particular work is bad and so the bad idea drives out the good in work or toil, an example of human depravity surely.

rwp@Matthew:6:13 @The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary very much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus.

rwp@Matthew:6:14 @{Trespasses} (\parapt“mata\). This is no part of the Model Prayer. The word "trespass" is literally "falling to one side," a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one's enemy, but "slip" or "fault" (Galatians:6:1|) is the common New Testament idea. \Parabasis\ (Romans:5:14|) is a positive violation, a transgression, conscious stepping aside or across.

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

rwp@Matthew:6:19 @{Lay not up for yourselves treasures} (\mˆ thˆsaurizete humin thˆsaurous\). Do not have this habit (\mˆ\ and the present imperative). See on ¯Matthew:2:11| for the word "treasure." Here there is a play on the word, "treasure not for yourselves treasures." Same play in verse 20| with the cognate accusative. In both verses \humin\ is dative of personal interest and is not reflexive, but the ordinary personal pronoun. Wycliff has it: "Do not treasure to you treasures."

rwp@Matthew:6:22 @{Single} (\haplous\). Used of a marriage contract when the husband is to repay the dowry "pure and simple" (\tˆn phernˆn haplˆn\), if she is set free; but in case he does not do so promptly, he is to add interest also (Moulton and Milligan's _Vocabulary_, etc.). There are various other instances of such usage. Here and in strkjv@Luke:11:34| the eye is called "single" in a moral sense. The word means "without folds" like a piece of cloth unfolded, _simplex_ in Latin. Bruce considers this parable of the eye difficult. "The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions." The "evil" eye (\ponˆros\) may be diseased and is used of stinginess in the LXX and so \haplous\ may refer to liberality as Hatch argues (_Essays in Biblical Greek_, p. 80). The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in verse 24|.

rwp@Matthew:6:25 @{Be not anxious for your life} (\mˆ merimnate tˆi psuchˆi h–m“n\). This is as good a translation as the Authorized Version was poor; "Take no thought for your life." The old English word "thought" meant anxiety or worry as Shakespeare says:

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:6:27 @{Unto his stature} (\epi tˆn hˆlikian autou\). The word \hˆlikian\ is used either of height (stature) or length of life (age). Either makes good sense here, though probably "stature" suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow.

rwp@Matthew:6:30 @{The grass of the field} (\ton chorton tou agrou\). The common grass of the field. This heightens the comparison.

rwp@Matthew:6:33 @{First his kingdom} (\pr“ton tˆn basileian\). This in answer to those who see in the Sermon on the Mount only ethical comments. Jesus in the Beatitudes drew the picture of the man with the new heart. Here he places the Kingdom of God and his righteousness before temporal blessings (food and clothing).

rwp@Matthew:7:1 @{Judge not} (\mˆ krinete\). The habit of censoriousness, sharp, unjust criticism. Our word critic is from this very word. It means to separate, distinguish, discriminate. That is necessary, but pre-judice (prejudgment) is unfair, captious criticism.

rwp@Matthew:7:10 @{Fish--serpent} (\ichthun--ophin\). Fish, common article of food, and water-snakes could easily be substituted. Anacoluthon in this sentence in the Greek.

rwp@Matthew:7:13 @{By the narrow gate} (\dia tˆs stenˆs pulˆs\). The Authorized Version "at the strait gate" misled those who did not distinguish between "strait" and "straight." The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. strkjv@Deuteronomy:30:19; strkjv@Jeremiah:21:8; strkjv@Psalms:1|). See the _Didache_ i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse 14| and {straitened the way} (\tethlimmenˆ hˆ hodos\) added. The way is "compressed," narrowed as in a defile between high rocks, a tight place like \stenoch“ria\ in strkjv@Romans:8:35|. "The way that leads to life involves straits and afflictions" (McNeile). Vincent quotes the _Pinax_ or _Tablet_ of Cebes, a contemporary of Socrates: "Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way that leadeth unto true culture." "The broad way" (\euruch“ros\) is in every city, town, village, with the glaring white lights that lure to destruction.

rwp@Matthew:7:15 @{False prophets} (\t“n pseudoprophˆt“n\). There were false prophets in the time of the Old Testament prophets. Jesus will predict "false Messiahs and false prophets" (Matthew:24:24|) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2Corinthians:11:13ff|.) and Gnostics (1John:4:1; strkjv@1Timothy:4:1|). Already false prophets were on hand when Jesus spoke on this occasion (cf. strkjv@Acts:13:6; strkjv@2Peter:2:1|). In outward appearance they look like sheep in the sheep's clothing which they wear, but within they are "ravening wolves" (\lukoi harpages\), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs.

rwp@Matthew:7:22 @{Did we not prophesy in thy name?} (\ou t“i s“i onomati eprophˆteusamen;\). The use of \ou\ in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ's name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" (\oudepote egn“n h–mƒs\). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one's knowledge of Christ and relation to him. "I will profess unto them" (\homologˆs“ autois\), the very word used of profession of Christ before men (Matthew:10:32|). This word Jesus will use for public and open announcement of their doom.

rwp@Matthew:7:29 @{And not as their scribes} (\kai ouch h“s hoi grammateis aut“n\). They had heard many sermons before from the regular rabbis in the synagogues. We have specimens of these discourses preserved in the Mishna and Gemara, the Jewish Talmud when both were completed, the driest, dullest collection of disjounted comments upon every conceivable problem in the history of mankind. The scribes quoted the rabbis before them and were afraid to express an idea without bolstering it up by some predecessor. Jesus spoke with the authority of truth, the reality and freshness of the morning light, and the power of God's Spirit. This sermon which made such a profound impression ended with the tragedy of the fall of the house on the sand like the crash of a giant oak in the forest. There was no smoothing over the outcome.

rwp@Matthew:8:2 @{If thou wilt} (\ean thelˆis\). The leper knew that Jesus had the power to heal him. His doubt was about his willingness. "Men more easily believe in miraculous power than in miraculous love" (Bruce). This is a condition of the third class (undetermined, but with prospect of being determined), a hopeful doubt at any rate. Jesus accepted his challenge by "I will." The command to "tell no one" was to suppress excitement and prevent hostility.

rwp@Matthew:8:12 @{The sons of the kingdom} (\hoi huioi tˆs basileias\). A favourite Hebrew idiom like "son of hell" (Matthew:23:15|), "sons of this age" (Luke:16:8|). The Jews felt that they had a natural right to the privileges of the kingdom because of descent from Abraham (Matthew:3:9|). But mere natural birth did not bring spiritual sonship as the Baptist had taught before Jesus did.

rwp@Matthew:8:17 @{Himself took our infirmities and bare our diseases} (\autos tas astheneias elaben kai tas nosous ebastasen\). A quotation from strkjv@Isaiah:53:4|. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: "He took away our sicknesses, and bore the burden of our diseases." Goodspeed puts it: "He took our sickness and carried away our diseases." Deissmann (_Bible Studies_, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: "He took upon himself our pains, and bore our diseases." Plummer holds that "It is impossible, and also unnecessary, to understand what the Evangelist understood by 'took ' (\elaben\) and 'bare' (\ebastasen\). It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ." \Bastaz“\ occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, _Vocabulary_), pilfer. In strkjv@Matthew:3:11| we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. "This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for _bodily_ no less than for spiritual healing, and therefore insists on translating 'took away'" (Vincent). We have seen that the word \bastaz“\ will possibly allow that meaning, but I agree with McNeile: "The passage, _as Mt. employs it_, has no bearing on the doctrine of the atonement." But Jesus does show his sympathy with us. "Christ's sympathy with the sufferers was so intense that he really felt their weaknesses and pains." In our burdens Jesus steps under the load with us and helps us to carry on.

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:8:21 @{And bury my father} (\kai thapsai ton patera mou\). The first man was an enthusiast. This one is overcautious. It is by no means certain that the father was dead. Tobit urged his son Tobias to be sure to bury him: "Son, when I am dead, bury me" (Tobit strkjv@4:3). The probability is that this disciple means that, after his father is dead and buried, he will then be free to follow Jesus. "At the present day, an Oriental, with his father sitting by his side, has been known to say respecting his future projects: 'But I must first bury my father!'" (Plummer). Jesus wanted first things first. But even if his father was not actually dead, service to Christ comes first.

rwp@Matthew:8:28 @{The country of the Gadarenes} (\ten ch“ran t“n Gadarˆn“n\). This is the correct text in Matthew while in strkjv@Mark:5:1| and strkjv@Luke:8:26| it is "the country of the Gerasenes." Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. Songs:Matthew speaks of "two demoniacs" while Mark and Luke mention only one, the leading one. "{The tombs}" (\t“n mnˆmei“n\) were chambers cut into the mountain side common enough in Palestine then and now. On the eastern side of the lake the precipitous cliffs are of limestone formation and full of caves. It is one of the proofs that one is a maniac that he haunts the tombs. People shunned the region as dangerous because of the madmen.

rwp@Matthew:13:13 @{Because seeing} (\hoti blepontes\). In the parallel passages in strkjv@Mark:4:12| and strkjv@Luke:8:10| we find \hina\ with the subjunctive. This does not necessarily mean that in Mark and Luke \hina=hoti\ with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on "The Causal Use of _Hina_" in _Studies in Early Christianity_ (1928) edited by Prof. S.J. Case. Here in Matthew we have first "an adaptation of strkjv@Isaiah:6:9f.| which is quoted in full in v. 14f.|" (McNeile). Thus Matthew presents "a striking paradox, 'though they see, they do not (really) see'" (McNeile). Cf. strkjv@John:9:41|. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form \suniousin\ is an omega verb form (\suni“\) rather than the \mi\ verb (\suniˆmi\) as is common in the _Koin‚_.

rwp@Matthew:13:15 @{Is waxed gross} (\epachunthˆ\). Aorist passive tense. From \pachus\, thick, fat, stout. Made callous or dull -- even fatty degeneration of the heart. {Dull of hearing} (\tois “sin bare“s ˆkousan\). Another aorist. Literally, "They heard (or hear) heavily with their ears." The hard of hearing are usually sensitive. {Their eyes they have closed} (\tous ophthalmous aut“n ekammusan\). The epic and vernacular verb \kammu“\ is from \katamu“\ (to shut down). We say shut up of the mouth, but the eyes really shut down. The Hebrew verb in strkjv@Isaiah:6:10| means to smear over. The eyes can be smeared with wax or cataract and thus closed. "Sealing up the eyes was an oriental punishment" (Vincent). See strkjv@Isaiah:29:10; strkjv@44:18|. {Lest} (\mˆpote\). This negative purpose as a judgment is left in the quotation from Isaiah. It is a solemn thought for all who read or hear the word of God. {And I should heal them} (\kai iasomai autous\). Here the LXX changes to the future indicative rather than the aorist subjunctive as before.

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

rwp@Matthew:13:21 @{Yet hath he not root in himself} (\ouk echei de rhizan en heaut“i\). Cf. strkjv@Colossians:2:7| and strkjv@Ephesians:3:18| \erriz“memoi\. Stability like a tree. Here the man has a mushroom growth and "endureth for a while" (\proskairos\), temporary, quick to sprout, quick to stumble (\skandalizetai\). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.

rwp@Matthew:13:21 @{Tribulation} (\thlipse“s\). From \thlib“\, to press, to oppress, to squeeze (cf. strkjv@7:14|). The English word is from the Latin _tribulum_, the roller used by the Romans for pressing wheat. Cf. our "steam roller" Trench (_Synonyms of the N.T._, pp. 202-4): "When, according to the ancient law of England, those who wilfully refused to plead, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally \thlipsis\." The iron cage was \stenoch“ria\.

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

rwp@Matthew:13:25 @{While men slept} (\en t“i katheudein tous anthr“pous\). Same use of the articular present infinitive with \en\ and the accusative as in strkjv@13:4|. {Sowed tares also} (\epespeiren ta zizania\). Literally "sowed upon," "resowed" (Moffatt). The enemy deliberately sowed "the darnel" (\zizania\ is not "tares," but "darnel," a bastard wheat) over (\epi\) the wheat, "in the midst of the wheat." This bearded darnel, _lolium temulentum_, is common in Palestine and resembles wheat except that the grains are black. In its earlier stages it is indistinguishable from the wheat stalks so that it has to remain till near the harvest. Modern farmers are gaining more skill in weeding it out.

rwp@Matthew:17:4 @{And Peter answered} (\apokritheis de ho Petros\). "Peter to the front again, but not greatly to his credit" (Bruce). It is not clear what Peter means by his saying: "It is good for us to be here" (\kalon estin hˆmƒs h“de einai\). Luke (Luke:9:33|) adds "not knowing what he said," as they "were heavy with sleep." Songs:it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal. {I will make} (\paiˆs“\). Future indicative though aorist subjunctive has same form. {Tabernacles} (\skˆnas\), booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.

rwp@Matthew:17:5 @{Overshadowed} (\epeskiasen\). They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke:1:35|) and of Peter's shadow (Acts:5:15|). {This is} (\houtos estin\). At the baptism (Matthew:3:17|) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus. {Hear ye him} (\akouete autou\). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.

rwp@Matthew:17:9 @{Until} (\he“s hou\). This conjunction is common with the subjunctive for a future event as his Resurrection (\egerthˆi\) was. Again (Mark:9:10|) they were puzzled over his meaning. Jesus evidently hopes that this vision of Moses and Elijah and his own glory might stand them in good stead at his death.

rwp@Matthew:17:10 @{Elijah must first come} (\Eleian dei elthein pr“ton\). Songs:this piece of theology concerned them more than anything else. They had just seen Elijah, but Jesus the Messiah had come before Elijah. The scribes used strkjv@Malachi:4:5|. Jesus had also spoken again of his death (resurrection). Songs:they are puzzled.

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

rwp@Matthew:17:24 @{They that received the half-shekel} (\hoi ta didrachma lambanontes\). This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-third of a dollar. Every Jewish man twenty years of age and over was expected to pay it for the maintenance of the temple. But it was not a compulsory tax like that collected by the publicans for the government. "The tax was like a voluntary church-rate; no one could be compelled to pay" (Plummer). The same Greek word occurs in two Egyptian papyri of the first century A.D. for the receipt for the tax for the temple of Suchus (Milligan and Moulton's _Vocabulary_). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass "Your Teacher," "a roundabout hint that the tax was overdue" (Bruce). Evidently Jesus had been in the habit of paying it (Peter's).

rwp@Matthew:17:25 @{Jesus spake first to him} (\proephthasen auton ho Iˆsous leg“n\). Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan, _Vocabulary_). The old idiomatic use of \phthan“\ with the participle survives in this example of \prophthan“\ in strkjv@Matthew:17:25|, meaning to anticipate, to get before one in doing a thing. The _Koin‚_ uses the infinitive thus with \phthan“\ which has come to mean simply to arrive. Here the anticipation is made plain by the use of \pro-\. See Robertson's _Grammar_, p. 1120. The "prevent" of the Authorized Version was the original idea of _praevenire_, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. {Toll or tribute} (\telˆ ˆ kˆnson\). Customs or wares collected by the publicans (like \phoros\, strkjv@Romans:13:7|) and also the capitation tax on persons, indirect and direct taxation. \Kˆnsos\ is the Latin _census_, a registration for the purpose of the appraisement of property like \hˆ apographˆ\ in strkjv@Luke:2:2; strkjv@Acts:5:37|. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality.

rwp@Matthew:18:3 @{Except ye turn and become} (\ean mˆ straphˆte kai genˆsthe\). Third-class condition, undetermined but with prospect of determination. \Straphˆte\ is second aorist passive subjunctive and \genˆsthe\ second aorist middle subjunctive. They were headed in the wrong direction with their selfish ambition. "His tone at this time is markedly severe, as much as when He denounces the Pharisaism in the bud He had to deal with" (Bruce). The strong double negative \ou mˆ eiselthˆte\ means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.

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

rwp@Matthew:18:5 @{In my name} (\epi t“i onomati mou\). For "one such little child" (\any believer in Christ\) Luke (Luke:9:48|) has "this little child" as a representative or symbol. "On the basis or ground of my name," "for my sake." Very much like \eis onoma\ in strkjv@10:41| which does not differ greatly from \en onomati\ (Acts:10:48|).

rwp@Matthew:18:8 @In verses 8| and 9| we have one of the dualities or doublets in Matthew (5:29-30|). Jesus repeated his pungent sayings many times. Instead of \eis geennan\ (5:29|) we have \eis to pur to ai“nion\ and at the end of verse 9| \tou puros\ is added to \tˆn geennan\. This is the first use in Matthew of \ai“nios\. We have it again in strkjv@19:16,29| with \zoˆ\, in strkjv@25:41| with \pur\, in strkjv@25:46| with \kolasin\ and \zoˆn\. The word means ageless, without beginning or end as of God (Romans:16:26|), without beginning as in strkjv@Romans:16:25|, without end as here and often. The effort to make it mean "\aeonian\" fire will make it mean "\aeonian\" life also. If the punishment is limited, _ipso facto_ the life is shortened. In verse 9| also \monophthalmon\ occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular _Koin‚_. Literally one-eyed. Here only and strkjv@Mark:9:47| in the New Testament.

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

rwp@Matthew:20:17 @{Apart} (\kat' idian\). This is the prediction in Matthew of the cross (16:21; strkjv@17:22; strkjv@20:17|). "Aside by themselves" (Moffatt). The verb is \parelaben\. Jesus is having his inward struggle (Mark:10:32|) and makes one more effort to get the Twelve to understand him.

rwp@Matthew:20:26 @{Would become great} (\hos an thelˆi megas genesthai\). Jesus does not condemn the desire to become great. It is a laudable ambition. There are "great ones" (\megaloi\) among Christians as among pagans, but they do not "lord it over" one another (\katakurieuousin\), a LXX word and very expressive, or "play the tyrant" (\katexousiazousin\), another suggestive word. {Your minister} (\h–m“n diakonos\). This word may come from \dia\ and \konis\ (dust), to raise a dust by one's hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our "deacon" in Php. strkjv@1:1|. But it more frequently is applied to ministers of the Gospel (1Corinthians:3:5|). The way to be "first" (\pr“tos\), says Jesus, is to be your "servant" (\doulos\), "bond-servant" (verse 27|). This is a complete reversal of popular opinion then and now.

rwp@Matthew:20:28 @{A ransom for many} (\lutron anti poll“n\). The Son of man is the outstanding illustration of this principle of self-abnegation in direct contrast to the self-seeking of James and John. The word translated "ransom" is the one commonly employed in the papyri as the price paid for a slave who is then set free by the one who bought him, the purchase money for manumitting slaves. See examples in Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_, pp. 328f. There is the notion of exchange also in the use of \anti\. Jesus gave his own life as the price of freedom for the slaves of sin. There are those who refuse to admit that Jesus held this notion of a substitutionary death because the word in the N.T. occurs only here and the corresponding passage in strkjv@Mark:10:45|. But that is an easy way to get rid of passages that contradict one's theological opinions. Jesus here rises to the full consciousness of the significance of his death for men.

rwp@Matthew:21:2 @{Into the village that is over against you} (\eis tˆn k“mˆn tˆn katenanti h–m“n\). Another use of \eis\. If it means "into" as translated, it could be Bethany right across the valley and this is probably the idea. {And a colt with her} (\kai p“lon met' autˆs\). The young of any animal. Here to come with the mother and the more readily so.

rwp@Matthew:21:3 @{The Lord} (\ho kurios\). It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from \kuros\, power or authority. In the LXX it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew:10:24|), of the harvest (9:38|), of the vineyard (20:8|), of the emperor (Acts:13:27|), of God (Matthew:11:20; strkjv@11:25|), and often of Jesus as the Messiah (Acts:10:36|). Note strkjv@Matthew:8:25|. This is the only time in Matthew where the words \ho kurios\ are applied to Jesus except the doubtful passage in strkjv@28:6|. A similar usage is shown by Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_. Particularly in Egypt it was applied to "the Lord Serapis" and Ptolemy and Cleopatra are called "the lords, the most great gods" (\hoi kurioi theoi megistoi\). Even Herod the Great and Herod Agrippa I are addressed as "Lord King." In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus "Lord" and that he accepted the appellative and used it as here.

rwp@Matthew:21:7 @{And he sat thereon} (\kai epekathisen epan“ aut“n\), Mark (Mark:11:7|) and Luke (Luke:19:35|) show that Jesus rode the colt. Matthew does not contradict that, referring to the garments (\ta himatia\) put on the colt by "them" (\aut“n\). not to the two asses. The construction is somewhat loose, but intelligible. The garments thrown on the animals were the outer garments (\himatia\), Jesus "took his seat" (\epekathisen\, ingressive aorist active) upon the garments.

rwp@Matthew:21:8 @{The most part of the multitude} (\ho pleistos ochlos\). See strkjv@11:20| for this same idiom, article with superlative, a true superlative (Robertson, _Grammar_, p. 670). {In the way} (\en tˆi hod“i\). This the most of the crowd did. The disciples put their garments on the asses. Note change of tenses (constative aorist \estr“san\, descriptive imperfects \ekopton kai estr“nnuon\ showing the growing enthusiasm of the crowd). When the colt had passed over their garments, they would pick the garments up and spread them again before.

rwp@Matthew:21:17 @{To Bethany} (\eis Bˆthanian\). House of depression or misery, the Hebrew means. But the home of Martha and Mary and Lazarus there was a house of solace and comfort to Jesus during this week of destiny. He {lodged there} (\ˆulisthˆ ekei\) whether at the Bethany home or out in the open air. It was a time of crisis for all.

rwp@Matthew:21:19 @{A fig tree} (\sukˆn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See strkjv@Matthew:8:10; strkjv@26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mˆketi sou karpos genˆtai eis ton ai“na\). Strictly speaking this is a prediction, not a prohibition or wish as in strkjv@Mark:11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou mˆ\ with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like \ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrˆma\) twice (21:19,20|). This word is really \para to chrˆma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

rwp@Matthew:21:21 @{Doubt not} (\mˆ diakrithˆte\). First aorist passive subjunctive, second-class condition. To be divided in mind, to waver, to doubt, the opposite of "faith" (\pistin\), trust, confidence. {What is done to the fig tree} (\to tˆs sukˆs\). The Greek means "the matter of the fig tree," as if a slight matter in comparison with {this mountain} (\t“i orei tout“i\). Removing a mountain is a bigger task than blighting a fig tree. "The cursing of the fig-tree has always been regarded as of symbolic import, the tree being in Christ's mind an emblem of the Jewish people, with a great show of religion and no fruit of real godliness. This hypothesis is very credible" (Bruce). Plummer follows Zahn in referring it to the Holy City. Certainly "this mountain" is a parable and one already reported in strkjv@Matthew:17:20| (cf. sycamine tree in Lk strkjv@17:6|). Cf. strkjv@Zechariah:17:4|.

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

rwp@Matthew:21:25 @{The baptism of John} (\to baptisma to I“anou\). This represents his relation to Jesus who was baptized by him. At once the ecclesiastical leaders find themselves in a dilemma created by their challenge of Christ. {They reasoned with themselves} (\dielogizonto\). Picturesque imperfect tense describing their hopeless quandary.

rwp@Matthew:21:29 @{I will not} (\ou thel“\). Songs:many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (\eg“, kurie\) suits better for the second son (verse 30|) with a reference to the blunt refusal of the first. Songs:also the manuscripts differ in verse 31| between the first (\ho pr“tos\) and the last (\ho husteros\ or \eschatos\). But the one who actually did the will of the father is the one who {repented and went} (\metamelˆtheis apˆlthen\). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word \metanoe“\ used 34 times in the N.T. as in strkjv@Matthew:3:2| and \metanoia\ used 24 times as in strkjv@Matthew:3:8|. The verb \metamelomai\ occurs in the N.T. only five times (Matthew:21:29,32; strkjv@27:3; strkjv@2Corinthians:7:8; strkjv@Hebrews:7:21| from strkjv@Psalms:109:4|). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls \metanoian\ (2Corinthians:7:9|). In the case of Judas (Matthew:27:3|) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (\metanoian\), but mere sorrow is not repentance.

rwp@Matthew:21:33 @{A hedge} (\phragmon\). Or fence as a protection against wild beasts. {Digged a winepress} (\“ruxen lˆnon\). Out of the solid rock to hold the grapes and wine as they were crushed. Such wine-vats are to be seen today in Palestine. {Built a tower} (\“ikodomˆsen purgon\). This for the vinedressers and watchmen (2Chronicles:26:10|). Utmost care was thus taken. Note "a booth in a vineyard" (Isaiah:1:8|). See also strkjv@Isaiah:24:20; strkjv@Job:27:18|. Let it out (\exedeto, exedoto\ the usual form). For hire, the terms not being given. The lease allowed three forms, money-rent, a proportion of the crop, or a definite amount of the produce whether it was a good or bad year. Probably the last form is that contemplated here.

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

rwp@Matthew:21:44 @{Shall be broken to pieces} (\sunthlasthˆsetai\). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows. {Will scatter him as dust} (\likmˆsei\). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.

rwp@Matthew:21:46 @{Took him} (\eichon\). Descriptive imperfect of \ech“\, to hold. This fear of the people was all that stayed the hands of the rabbis on this occasion. Murderous rage was in their hearts towards Jesus. People do not always grasp the application of sermons to themselves.

rwp@Matthew:22:1 @{Again in parables} (\palin en parabolais\). Matthew has already given two on this occasion (The Two Sons, The Wicked Husbandmen). He alone gives this Parable of the Marriage Feast of the King's Son. It is somewhat similar to that of The Supper in strkjv@Luke:14:16-23| given on another occasion. Hence some scholars consider this merely Matthew's version of the Lucan parable in the wrong place because of Matthew's habit of grouping the sayings of Jesus. But that is a gratuitous indictment of Matthew's report which definitely locates the parable here by \palin\. Some regard it as not spoken by Jesus at all, but an effort on the part of the writer to cover the sin and fate of the Jews, the calling of the Gentiles, and God's demand for righteousness. But here again it is like Jesus and suits the present occasion.

rwp@Matthew:22:3 @{To call them that were bidden} (\kalesai tous keklˆmenous\). "Perhaps an unconscious play on the words, lost in both A.V. and Rev., {to call the called}" (Vincent). It was a Jewish custom to invite a second time the already invited (Esther:5:8; strkjv@6:14|). The prophets of old had given God's invitation to the Jewish people. Now the Baptist and Jesus had given the second invitation that the feast was ready. {And they would not come} (\kai ouk ˆthelon elthein\). This negative imperfect characterizes the stubborn refusal of the Jewish leaders to accept Jesus as God's Son (John:1:11|). This is "The Hebrew Tragedy" (Conder).

rwp@Matthew:22:4 @{My dinner} (\to ariston mou\). It is breakfast, not dinner. In strkjv@Luke:14:12| both \ariston\ (breakfast) and \deipnon\ (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called \deipnon mesˆmbrinon\ (midday dinner or luncheon). The regular dinner (\deipnon\) came in the evening. The confusion arose from applying \ariston\ to the early morning meal and then to the noon meal (some not eating an earlier meal). In strkjv@John:21:12,15| \arista“\ is used of the early morning meal, "Break your fast" (\aristˆsate\). When \ariston\ was applied to luncheon, like the Latin _prandium_, \akratisma\ was the term for the early breakfast. {My fatlings} (\ta sitista\). Verbal from \sitiz“\, to feed with wheat or other grain, to fatten. Fed-up or fatted animals.

rwp@Matthew:22:14 @{For many are called, but few chosen} (\polloi gar eisin klˆtoi oligoi de eklektoi\). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called (\klˆtoi\) and the chosen (\eklektoi\) called out from the called.

rwp@Matthew:22:16 @{Their disciples} (\tous mathˆtas aut“n\). Students, pupils, of the Pharisees as in strkjv@Mark:2:18|. There were two Pharisaic theological seminaries in Jerusalem (Hillel, Shammai). {The Herodians} (\t“n Her“idian“n\). Not members of Herod's family or Herod's soldiers, but partisans or followers of Herod. The form in \-ianos\ is a Latin termination like that in \Christianos\ (Acts:11:26|). Mentioned also in strkjv@Mark:3:6| combining with the Pharisees against Jesus. {The person of men} (\pros“pon anthr“p“n\). Literally, face of men. Paying regard to appearance is the sin of partiality condemned by James (James:2:1,9|) when \pros“polˆmpsia, pros“polˆmptein\ are used, in imitation of the Hebrew idiom. This suave flattery to Jesus implied "that Jesus was a reckless simpleton" (Bruce).

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

rwp@Matthew:22:24 @{Shall marry} (\epigambreusei\). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from strkjv@Deuteronomy:25:5,6|. The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in strkjv@Genesis:34:9; strkjv@1Samuel:18:22|. But in strkjv@Genesis:38:8| and strkjv@Deuteronomy:25:5| it is used specifically of one marrying his brother's widow.

rwp@Matthew:22:36 @{The great commandment in the law} (\entolˆ megalˆ en t“i nom“i\). The positive adjective is sometimes as high in rank as the superlative. See \megas\ in strkjv@Matthew:5:19| in contrast with \elachistos\. The superlative \megistos\ occurs in the N.T. only in strkjv@2Peter:1:4|. Possibly this scribe wishes to know which commandment stood first (Mark:12:28|) with Jesus. "The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue" (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem.

rwp@Matthew:23:2 @{Sit on Moses' seat} (\epi tˆs M“use“s kathedras ekathisan\). The gnomic or timeless aorist tense, \ekathisan\, not the aorist "for" the perfect. The "seat of Moses" is a brief form for the chair of the professor whose function it is to interpret Moses. "The heirs of Moses' authority by an unbroken tradition can deliver _ex cathedra_ pronouncements on his teaching" (McNeile).

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

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

rwp@Matthew:23:8 @{But be not ye called Rabbi} (\humeis de mˆ klˆthˆte Rabbei\). An apparent aside to the disciples. Note the emphatic position of \humeis\. Some even regard verses 8-10| as a later addition and not part of this address to the Pharisees, but the apostles were present. Euthymius Zigabenus says: "Do not seek to be called (ingressive aorist subjunctive), if others call you this it will not be your fault." This is not far from the Master's meaning. Rabbi means "my great one," "my Master," apparently a comparatively new title in Christ's time.

rwp@Matthew:23:9 @{Call no man your father} (\patera mˆ kalesˆte h–m“n\). Jesus meant the full sense of this noble word for our heavenly Father. "Abba was not commonly a mode of address to a living person, but a title of honour for Rabbis and great men of the past" (McNeile). In Gethsemane Jesus said: "Abba, Father" (Mark:14:36|). Certainly the ascription of "Father" to pope and priest seems out of harmony with what Jesus here says. He should not be understood to be condemning the title to one's real earthly father. Jesus often leaves the exceptions to be supplied.

rwp@Matthew:23:10 @{Masters} (\kathˆgˆtai\). This word occurs here only in the N.T. It is found in the papyri for teacher (Latin, _doctor_). It is the modern Greek word for professor. "While \didaskalos\ represents \Rab\, \kathˆgˆtes\ stands for the more honourable \Rabban, -b“n\" (McNeile). Dalman (_Words of Jesus_, p. 340) suggests that the same Aramaic word may be translated by either \didaskalos\ or \kathˆgˆtes\. {The Christ} (\ho Christos\). The use of these words here by Jesus like "Jesus Christ" in his Prayer (John:17:3|) is held by some to show that they were added by the evangelist to what Jesus actually said, since the Master would not have so described himself. But he commended Peter for calling him "the Christ the Son of the living God" (Matthew:16:16f.|). We must not empty the consciousness of Jesus too much.

rwp@Matthew:23:13 @{Hypocrites} (\hupokritai\). This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew:6:2,5,16; strkjv@7:5|), then in strkjv@15:7| and strkjv@22:18|. Here it appears "with terrific iteration" (Bruce) save in the third of the seven woes (23:13,15,23,25,27,29|). The verb in the active (\hupokrin“\) meant to separate slowly or slightly subject to gradual inquiry. Then the middle was to make answer, to take up a part on the stage, to act a part. It was an easy step to mean to feign, to pretend, to wear a masque, to act the hypocrite, to play a part. This hardest word from the lips of Jesus falls on those who were the religious leaders of the Jews (Scribes and Pharisees), who had justified this thunderbolt of wrath by their conduct toward Jesus and their treatment of things high and holy. The _Textus Receptus has eight woes, adding verse 14| which the Revised Version places in the margin (called verse 13| by Westcott and Hort and rejected on the authority of Aleph B D as a manifest gloss from strkjv@Mark:12:40| and strkjv@Luke:20:47|). The MSS. that insert it put it either before 13 or after 13. Plummer cites these seven woes as another example of Matthew's fondness for the number seven, more fancy than fact for Matthew's Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). {Ye shut the kingdom of heaven} (\kleiete tˆn basileian t“n ouran“n\). In strkjv@Luke:11:52| the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in (\tous eiserchomenous\, conative present middle participle). {Against} (\emprosthen\). Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in.

rwp@Matthew:23:16 @{Ye blind guides} (\hodˆgoi tuphloi\). Note omission of "Scribes and Pharisees, hypocrites" with this third woe. In strkjv@15:14| Jesus had already called the Pharisees "blind guides" (leaders). They split hairs about oaths, as Jesus had explained in strkjv@5:33-37|, between the temple and the gold of the temple. {He is a debtor} (\opheilei\). He owes his oath, is bound by his oath. A.V., {is guilty}, is old English, obsolete sense of guilt as fine or payment.

rwp@Matthew:23:29 @{The tombs of the prophets} (\tous taphous t“n prophˆt“n\). Cf. strkjv@Luke:11:48-52|. They were bearing witness against themselves (\heautois\, verse 31|) to "the murder-taint in your blood" (Allen). "These men who professed to be so distressed at the murdering of the Prophets, were themselves compassing the death of Him who was far greater than any Prophet" (Plummer). There are four monuments called Tombs of the Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of the Mount of Olives. Some of these may have been going up at the very time that Jesus spoke. In this seventh and last woe Jesus addresses the Jewish nation and not merely the Pharisees.

rwp@Matthew:23:32 @{Fill ye up} (\plˆr“sate\). The keenest irony in this command has been softened in some MSS. to the future indicative (\plˆr“sete\). "Fill up the measure of your fathers; crown their misdeeds by killing the prophet God has sent to you. Do at last what has long been in your hearts. The hour is come" (Bruce).

rwp@Matthew:23:33 @{Ye serpents, ye offspring of vipers} (\opheis gennˆmata echidn“n\). These blistering words come as a climax and remind one of the Baptist (3:17|) and of the time when the Pharisees accused Jesus of being in league with Beelzebub (12:34|). They cut to the bone like whip-cords. {How shall ye escape} (\p“s phugˆte\). Deliberate subjunctive. There is a curse in the Talmud somewhat like this: "Woe to the house of Annas! Woe to their serpent-like hissings."

rwp@Matthew:24:3 @{As he sat} (\kathˆmenou\). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (\parousia\, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (\sunteleias tou ai“nos\) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word \parousia\ occurs in this chapter alone (3,27,37,39|) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phillipians:2:12|) or the second coming of Christ (2Thessalonians:2:1|).

rwp@Matthew:24:4 @{Lead you astray} (\h–mƒs planˆsˆi\). This warning runs all through the discourse. It is amazing how successful deceivers have been through the ages with their eschatological programs. The word in the passive appears in strkjv@18:12| when the one sheep wanders astray. Here it is the active voice with the causative sense to lead astray. Our word planet comes from this root.

rwp@Matthew:24:6 @{See that ye be not troubled} (\horate mˆ throeisthe\). Asyndeton here with these two imperatives as strkjv@Mark:8:15| \orate blepete\ (Robertson, _Grammar_, p. 949). Look out for the wars and rumours of wars, but do not be scared out of your wits by them. \Throe“\ means to cry aloud, to scream, and in the passive to be terrified by an outcry. Paul uses this very verb (\mˆde throeisthai\) in strkjv@2Thessalonians:2:2| as a warning against excitement over false reports that he had predicted the immediate second coming of Christ. {But the end is not yet} (\all' oup“ estin to telos\). It is curious how people overlook these words of Jesus and proceed to set dates for the immediate end. That happened during the Great War and it has happened since.

rwp@Matthew:24:14 @{Shall be preached} (\keruchthˆsetai\). Heralded in all the inhabited world. \En holˆi tˆi oikoumenˆi\ supply \gˆi\. It is not here said that all will be saved nor must this language be given too literal and detailed an application to every individual.

rwp@Matthew:24:15 @{The abomination of desolation} (\to bdelugma tˆs erem“se“s\). An allusion to strkjv@Daniel:9:27; strkjv@11:31; strkjv@12:11|. Antiochus Epiphanes erected an altar to Zeus on the altar of Jehovah (1Macc. strkjv@1:54,59; strkjv@6:7; 2Macc. strkjv@6:1-5). The desolation in the mind of Jesus is apparently the Roman army (Luke:21:20|) in the temple, an application of the words of Daniel to this dread event. The verb \bdelussomai\ is to feel nausea because of stench, to abhor, to detest. Idolatry was a stench to God (Luke:16:15; strkjv@Revelation:17:4|). Josephus tells us that the Romans burned the temple and offered sacrifices to their ensigns placed by the eastern gate when they proclaimed Titus as Emperor.

rwp@Matthew:26:41 @{Watch and pray} (\grˆgoreite kai proseuchesthe\). Jesus repeats the command of verse 38| with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just then. He did not wish then to enter such temptation (\peirasmon\, here in this sense, not mere trial). Thus we are to understand the prayer in strkjv@Matthew:6:13| about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case. {Spirit} (\pneuma\) here is the moral life (\intellect, will, emotions\) as opposed to the flesh (cf. strkjv@Isaiah:31:3; strkjv@Romans:7:25|). {Except I drink it} (\ean mˆ auto pi“\). Condition of the third class undetermined, but with likelihood of determination, whereas {if this cannot pass away} (\ei ou dunatai touto parelthein\) is first-class condition, determined as fulfilled, assumed to be true. This delicate distinction accurately presents the real attitude of Jesus towards this subtle temptation.

rwp@Matthew:26:45 @{Sleep on now and take your rest} (\katheudete loipon kai anapauesthe\). This makes it "mournful irony" (Plummer) or reproachful concession: "Ye may sleep and rest indefinitely so far as I am concerned; I need no longer your watchful interest" (Bruce). It may be a sad query as Goodspeed: "Are you still sleeping and taking your rest?" Songs:Moffatt. This use of \loipon\ for now or henceforth is common in the papyri. {The hour is at hand} (\ˆggiken hˆ h“ra\). Time for action has now come. They have missed their chance for sympathy with Jesus. He has now won the victory without their aid. "The Master's time of weakness is past; He is prepared to face the worst" (Bruce). {Is betrayed} (\paradidotai\). Futuristic present or inchoative present, the first act in the betrayal is at hand. Jesus had foreseen his "hour" for long and now he faces it bravely.

rwp@Matthew:26:47 @{While he yet spake} (\eti autou lalountos\). It was an electric moment as Jesus faced Judas with his horde of helpers as if he turned to meet an army. {Let us go} (\ag“men\), Jesus had said. And here he is. The eight at the gate seemed to have given no notice. Judas is described here as "one of the twelve" (\heis t“n d“deka\) in all three Synoptic Gospels (Mark:14:43; strkjv@Matthew:26:47; strkjv@Luke:22:47|). The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed. {A great multitude} (\ochlos polus\). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John:18:3|) and the temple police (Luke:22:52|) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John:18:3|) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus.

rwp@Matthew:26:48 @{Gave them a sign} (\ed“ken autois sˆmeion\). Probably just before he reached the place, though Mark (Mark:14:44|) has "had given" (\ded“kei\) which certainly means before arrival at Gethsemane. At any rate Judas had given the leaders to understand that he would kiss (\philˆs“\) Jesus in order to identify him for certain. The kiss was a common mode of greeting and Judas chose that sign and actually "kissed him fervently" (\katephilˆsen\, verse 49|), though the compound verb sometimes in the papyri has lost its intensive force. Bruce thinks that Judas was prompted by the inconsistent motives of smouldering love and cowardice. At any rate this revolting ostentatious kiss is "the most terrible instance of the \hekousia philˆmata echthrou\ (Proverbs:27:6|)," the profuse kisses of an enemy (McNeile). This same compound verb occurs in strkjv@Luke:7:38| of the sinful woman, in strkjv@Luke:15:20| of the Father's embrace of the Prodigal Son, and in strkjv@Acts:20:37| of the Ephesian elders and Paul.

rwp@Matthew:26:50 @{Do that for which thou art come} (\eph' ho parei\). Moffatt and Goodspeed take it: "Do your errand." There has been a deal of trouble over this phrase. Deissmann (_Light from the Ancient East_, pp. 125 to 131) has proven conclusively that it is a question, \eph' ho\ in late Greek having the interrogative sense of \epi ti\ (Robertson, _Grammar_, p. 725). The use of \eph' ho\ for "why here" occurs on a Syrian tablet of the first century A.D. 50 that it "was current coin in the language of the people" (Deissmann). Most of the early translations (Old Latin, Old Syriac) took it as a question. Songs:the Vulgate has _ad quid venisti_. In this instance the Authorized Version is correct against the Revised. Jesus exposes the pretence of Judas and shows that he does not believe in his paraded affection (Bruce).

rwp@Matthew:26:53 @{Even now} (\arti\). Just now, at this very moment. {Legions} (\legi“nas\). A Latin word. Roman soldiers in large numbers were in Palestine later in A.D. 66, but they were in Caesarea and in the tower of Antonia in Jerusalem. A full Roman legion had 6,100 foot and 726 horse in the time of Augustus. But Jesus sees more than twelve legions at his command (one for each apostle) and shows his undaunted courage in this crisis. One should recall the story of Elisha at Dothan (2Kings:6:17|).

rwp@Matthew:26:55 @{As against a robber} (\h“s epi lˆistˆn\). As a robber, not as a thief, but a robber hiding from justice. He will be crucified between two robbers and on the very cross planned for their leader, Barabbas. They have come with no warrant for any crime, but with an armed force to seize Jesus as if a highway robber. Jesus reminds them that he used to sit (imperfect, \ekathezomˆn\) in the temple and teach. But he sees God's purpose in it all for the prophets had foretold his "cup." The desertion of Jesus by the disciples followed this rebuke of the effort of Peter. Jesus had surrendered. Songs:they fled.

rwp@Matthew:26:64 @{Thou hast said} (\su eipas\). This is a Greek affirmative reply. Mark (Mark:14:62|) has it plainly, "I am" (\eimi\). But this is not all that Jesus said to Caiaphas. He claims that the day will come when Jesus will be the Judge and Caiaphas the culprit using the prophetic language in strkjv@Daniel:7:13| and strkjv@Psalms:109:1|. It was all that Caiaphas wanted.

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

rwp@Matthew:26:71 @{Into the porch} (\eis ton pul“na\). But Peter was not safe out here, for another maid recognized him and spoke of him as "this fellow" (\houtos\) with a gesture to those out there.

rwp@Matthew:26:72 @{With an oath} (\meta horkou\). This time Peter added an oath, probably a former habit so common to the Jews at that time, and denied acquaintance with Jesus. He even refers to Jesus as "the man" (\ton anthr“pon\), an expression that could convey contempt, "the fellow."

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:27:1 @{Now when morning was come} (\pr“ias de genomenˆs\). Genitive absolute. After dawn came the Sanhedrin held a formal meeting to condemn Jesus and so ratify the illegal trial during the night (Mark:15:1; strkjv@Luke:22:66-71|). Luke gives the details of this second ratification consultation. The phrase used, {took counsel} (\sumboulion elabon\) is a Latin idiom (_consilium ceperunt_) for \sunebouleusanto\.

rwp@Matthew:27:3 @{Repented himself} (\metamelˆtheis\). Probably Judas saw Jesus led away to Pilate and thus knew that the condemnation had taken place. This verb (first aorist passive participle of \metamelomai\) really means to be sorry afterwards like the English word _repent_ from the Latin _repoenitet_, to have pain again or afterwards. See the same verb \metamelˆtheis\ in strkjv@Matthew:21:30| of the boy who became sorry and changed to obedience. The word does not have an evil sense in itself. Paul uses it of his sorrow for his sharp letter to the Corinthians, a sorrow that ceased when good came of the letter (2Corinthians:7:8|). But mere sorrow avails nothing unless it leads to change of mind and life (\metanoia\), the sorrow according to God (2Corinthians:7:9|). This sorrow Peter had when he wept bitterly. It led Peter back to Christ. But Judas had only remorse that led to suicide.

rwp@Matthew:27:6 @{Into the treasury} (\eis ton korbanƒn\). Josephus (_War_ II. 9,4) uses this very word for the sacred treasury. _Korban_ is Aramaic for _gift_ (\d“ron\) as is plain in strkjv@Mark:7:11|. The price of blood (blood-money) was pollution to the treasury (Deuteronomy:23:18f.|). Songs:they took the money out and used it for a secular purpose. The rabbis knew how to split hairs about _Korban_ (Mark:7:1-23; strkjv@Matthew:15:1-20|), but they balk at this blood-money.

rwp@Matthew:27:8 @{The field of blood} (\agros haimatos\). This name was attached to it because it was the price of blood and that is not inconsistent with strkjv@Acts:1:18f|. Today potter's field carries the idea here started of burial place for strangers who have no where else to lie (\eis taphˆn tois xenois\), probably at first Jews from elsewhere dying in Jerusalem. In strkjv@Acts:1:19| it is called {Aceldama} or {place of blood} (\ch“rion haimatos\) for the reason that Judas' blood was shed there, here because it was purchased by blood money. Both reasons could be true.

rwp@Matthew:27:9 @{By Jeremiah the prophet} (\dia Ieremiou\). This quotation comes mainly from strkjv@Zechariah:11:13| though not in exact language. In strkjv@Jeremiah:18:18| the prophet tells of a visit to a potter's house and in strkjv@Jeremiah:32:6ff.| of the purchase of a field. It is in Zechariah that the thirty pieces of silver are mentioned. Many theories are offered for the combination of Zechariah and Jeremiah and attributing it all to Jeremiah as in strkjv@Mark:1:2f.| the quotation from Isaiah and Malachi is referred wholly to Isaiah as the more prominent of the two. Broadus and McNeile give a full discussion of the various theories from a mere mechanical slip to the one just given above. Matthew has here (27:10|) "the field of the potter" (\eis ton agron tou kerame“s\) for "the potter the house of the Lord" in strkjv@Zechariah:11:13|. That makes it more parallel with the language of strkjv@Matthew:27:7|.

rwp@Matthew:27:11 @{Now Jesus stood before the governor} (\ho de Iˆsous estathˆ emprosthen tou hˆgemonos\). Here is one of the dramatic episodes of history. Jesus stood face to face with the Roman governor. The verb \estathˆ\, not \estˆ\ (second aorist active), is first aorist passive and can mean "was placed" there, but he stood, not sat. The term \hˆgem“n\ (from \hˆgeomai\, to lead) was technically a _legatus Caesaris_, an officer of the Emperor, more exactly procurator, ruler under the Emperor of a less important province than propraetor (as over Syria). The senatorial provinces like Achaia were governed by proconsuls. Pilate represented Roman law. {Art thou the King of the Jews?} (\Su ei ho basileus t“n Ioudai“n;\). This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luke:23:2|) nor the private interview with Pilate (John:18:28-32|). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. Songs:here was one more. By his answer ({thou sayest}) Jesus confesses that he is. Songs:Pilate has a problem on his hands. What sort of a king does this one claim to be? {Thou} (\su\) the King of the Jews?

rwp@Matthew:27:14 @{And he gave him no answer, not even to one word} (\kai ouk apekrithˆ aut“i pros oude hen rhˆma\). Jesus refused to answer the charges of the Jews (verse 12|). Now he continued silent under the direct question of Pilate. The Greek is very precise besides the double negative. "He did not reply to him up to not even one word." This silent dignity amazed Pilate and yet he was strangely impressed.

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

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

rwp@Matthew:27:25 @{His blood be upon us and upon our children} (\to haima autou kai epi ta tekna hˆm“n\). These solemn words do show a consciousness that the Jewish people recognized their guilt and were even proud of it. But Pilate could not wash away his own guilt that easily. The water did not wash away the blood of Jesus from his hands any more than Lady Macbeth could wash away the blood-stains from her lily-white hands. One legend tells that in storms on Mt. Pilatus in Switzerland his ghost comes out and still washes his hands in the storm-clouds. There was guilt enough for Judas, for Caiaphas and for all the Sanhedrin both Sadducees and Pharisees, for the Jewish people as a whole (\pas ho laos\), and for Pilate. At bottom the sins of all of us nailed Jesus to the Cross. This language is no excuse for race hatred today, but it helps explain the sensitiveness between Jew and Christians on this subject. And Jews today approach the subject of the Cross with a certain amount of prejudice.

rwp@Matthew:27:28 @{A scarlet robe} (\chlamuda kokkinˆn\). A kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors (2Macc. strkjv@12:35; Josephus, _Ant_. V. 1,10), a soldier's _sagum_ or scarf. Carr (_Cambridge Gk. Test._) suggests that it may have been a worn-out scarf of Pilate's. The scarlet colour (\kokkinˆn\) was a dye derived from the female insect (\kermes\) which gathered on the \ilex coccifera\ found in Palestine. These dried clusters of insects look like berries and form the famous dye. The word occurs in Plutarch, Epictetus, Herodas, and late papyri besides the Septuagint and New Testament. Mark (Mark:15:17|) has "purple" (\porphuran\). There are various shades of purple and scarlet and it is not easy to distinguish these colours or tints. The manuscripts vary here between "stripped" (\ekdusantes\) and "clothed" (\endusantes\). He had been stripped for the scourging. If "clothed" is correct, the soldiers added the scarlet (purple) mantle. Herodotus (iii. 139) relates that Darius richly rewarded a Samian exile for a rare scarlet robe which he obtained from him. This scarlet mantle on Jesus was mock imitation of the royal purple.

rwp@Matthew:27:32 @{Compelled} (\ˆggareusan\). This word of Persian origin was used in strkjv@Matthew:5:41|, which see. There are numerous papyri examples of Ptolemaic date and it survives in modern Greek vernacular. Songs:the soldiers treat Simon of Cyrene (a town of Libya) as a Persian courier (\aggaros\) and impress him into service, probably because Jesus was showing signs of physical weakness in bearing his own Cross as the victims had to do, and not as a mere jest on Simon. "Gethsemane, betrayal, the ordeal of the past sleepless night, scourging, have made the flesh weak" (Bruce). Yes, and the burden of sin of the world that was breaking his heart. {His cross} (\ton stauron autou\). Jesus had used the term cross about himself (16:24|). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew:20:19; strkjv@23:24; strkjv@26:2|). He had heard the cry of the mob to Pilate that he be crucified (27:22|) and Pilate's surrender (27:26|) and he was on the way to the Cross (27:31|). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (27:35|) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (27:38|).

rwp@Matthew:27:37 @{His accusation} (\tˆn aitian autou\). The title (\titlos\, strkjv@John:19:19|) or placard of the crime (the inscription, \he epigraphˆ\) which was carried before the victim or hung around his neck as he walked to execution was now placed above (\ep' an“\) the head of Jesus on the projecting piece (\crux immurus\). This inscription gave the name and home, {Jesus of Nazareth}, and the charge on which he was convicted, {the King of the Jews} and the identification, {This is}. The four reports all give the charge and vary in the others. The inscription in full was: This is Jesus of Nazareth the King of the Jews. The three languages are mentioned only by John (John:19:20|), Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The accusation (charge, cause, \aitia\) correctly told the facts of the condemnation.

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

rwp@Matthew:27:45 @{From the sixth hour} (\apo hektˆs h“ras\). Curiously enough McNeile takes this to mean the trial before Pilate (John:18:14|). But clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o'clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark:15:25|) Jewish time or nine A.M. The darkness began at noon, the sixth hour Jewish time and lasted till 3 P.M. Roman time, the ninth hour Jewish time (Mark:15:33; strkjv@Matthew:27:45; strkjv@Luke:23:44|). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke:23:45|) does not so say, only "the sun's light failing." Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun's light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans:8:22|), groaning and travailing until now.

rwp@Matthew:27:46 @{My God, My God, why hast thou forsaken me?} (\Thee mou, thee mou, hina ti me egkatelipes;\). Matthew first transliterates the Aramaic, according to the Vatican manuscript (B), the words used by Jesus: _El“i, el“i, lema sabachthanei_; Some of the MSS. give the transliteration of these words from strkjv@Psalms:22:1| in the Hebrew (_Eli, Eli, lama Zaphthanei_). This is the only one of the seven sayings of Christ on the Cross given by Mark and Matthew. The other six occur in Luke and John. This is the only sentence of any length in Aramaic preserved in Matthew, though he has Aramaic words like amen, corban, mammon, pascha, raca, Satan, Golgotha. The so-called Gospel of Peter preserves this saying in a Docetic (Cerinthian) form: "My power, my power, thou hast forsaken me!" The Cerinthian Gnostics held that the _aeon_ Christ came on the man Jesus at his baptism and left him here on the Cross so that only the man Jesus died. Nothing from Jesus so well illustrates the depth of his suffering of soul as he felt himself regarded as sin though sinless (2Corinthians:5:21|). strkjv@John:3:16| comes to our relief here as we see the Son of God bearing the sin of the world. This cry of desolation comes at the close of the three hours of darkness.

rwp@Matthew:27:48 @{Gave him to drink} (\epotizen\). Imperfect of conative action, {offered him a drink} of vinegar on the sponge on a reed. Others interrupted this kindly man, but Jesus did taste this mild stimulant (John:19:30|) for he thirsted (John:19:28|).

rwp@Matthew:27:51 @{Was rent} (\eschisthˆ\). Both Mark (Mark:15:38|) and Luke (Luke:23:45|) mention also this fact. Matthew connects it with the earthquake, "the earth did quake" (\hˆ gˆ eseisthˆ\). Josephus (_War_ VI. 299) tells of a quaking in the temple before the destruction and the Talmud tells of a quaking forty years before the destruction of the temple. Allen suggests that "a cleavage in the masonry of the porch, which rent the outer veil and left the Holy Place open to view, would account for the language of the Gospels, of Josephus, and of the Talmud." This veil was a most elaborately woven fabric of seventy-two twisted plaits of twenty-four threads each and the veil was sixty feet long and thirty wide. The rending of the veil signified the removal of the separation between God and the people (Gould).

rwp@Matthew:27:54 @{Truly this was the Son of God} (\alˆth“s theou huios ˆn houtos\). There is no article with God or Son in the Greek so that it means "God's Son," either "the Son of God" or "a Son of God." There is no way to tell. Evidently the centurion (\hekatontarchos\ here, ruler of a hundred, Latin word _kenturi“n_ in strkjv@Mark:15:39|) was deeply moved by the portents which he had witnessed. He had heard the several flings at Jesus for claiming to be the Son of God and may even have heard of his claim before the Sanhedrin and Pilate. How much he meant by his words we do not know, but probably he meant more than merely "a righteous man" (Luke:23:47|). Petronius is the name given this centurion by tradition. If he was won now to trust in Christ, he came as a pagan and, like the robber who believed, was saved as Jesus hung upon the Cross. All who are ever saved in truth are saved because of the death of Jesus on the Cross. Songs:the Cross began to do its work at once.

rwp@Matthew:27:57 @{And when even was come} (\opsias de genomenˆs\). It was the Preparation (\paraskeuˆ\), the day before the sabbath (Mark:15:42; strkjv@Luke:23:54; strkjv@John:31:42|). \Paraskeuˆ\ is the name in modern Greek today for Friday. The Jews were anxious that these bodies should be taken down before the sabbath began at 6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (\ˆitˆsato\, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John:19:39-41|) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (\kain“i\) tomb in which no body had yet been placed. It was cut in the rock (\elatomˆsen\) for his own body, but now it was for Jesus. But now (verse 60|) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.

rwp@Matthew:27:63 @{Sir, we remember} (\kurie, emnesthˆmen\). This was the next day, on our Saturday, the Jewish Sabbath, the day after the Preparation (Matthew:27:62|). Ingressive aorist indicative, we have just recalled. It is objected that the Jewish rulers would know nothing of such a prediction, but in strkjv@Matthew:12:40| he expressly made it to them. Meyer scouts as unhistorical legend the whole story that Christ definitely foretold his resurrection on the third day. But that is to make legendary much of the Gospels and to limit Jesus to a mere man. The problem remains why the disciples forgot and the Jewish leaders remembered. But that is probably due on the one hand to the overwhelming grief of the disciples coupled with the blighting of all their hopes of a political Messiah in Jesus, and on the other hand to the keen nervous fear of the leaders who dreaded the power of Jesus though dead. They wanted to make sure of their victory and prevent any possible revival of this pernicious heresy. {That deceiver} (\ekeinos ho planos\) they call him, a vagabond wanderer (\planos\) with a slur in the use of {that} (\ekeinos\), a picturesque sidelight on their intense hatred of and fear of Jesus.

rwp@Matthew:27:66 @{Sealing the stone, the guard being with them} (\sphragisantˆs ton lithon meta tˆs koust“dias\). Probably by a cord stretched across the stone and sealed at each end as in strkjv@Daniel:6:17|. The sealing was done in the presence of the Roman guard who were left in charge to protect this stamp of Roman authority and power. They did their best to prevent theft and the resurrection (Bruce), but they overreached themselves and provided additional witness to the fact of the empty tomb and the resurrection of Jesus (Plummer).

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

rwp@Matthew:28:2 @{There was a great earthquake} (\seismos egeneto megas\). Clearly not the earthquake of strkjv@27:51|. The precise time of this earthquake is not given. It was before sunrise on the first day of the week when the women made the next visit. Matthew alone relates the coming of the angel of the Lord who rolled away the stone and was sitting upon it (\apekulise ton lithon kai ekathˆto epan“ autou\). If one is querulous about these supernatural phenomena, he should reflect that the Resurrection of Jesus is one of the great supernatural events of all time. Cornelius … Lapide dares to say: "The earth, which trembled with sorrow at the Death of Christ as it were leaped for joy at His Resurrection." The Angel of the Lord announced the Incarnation of the Son of God and also His Resurrection from the grave. There are apparent inconsistencies in the various narratives of the Resurrection and the appearances of the Risen Christ. We do not know enough of the details to be able to reconcile them. But the very variations strengthen the independent witness to the essential fact that Jesus rose from the grave. Let each writer give his own account in his own way. The stone was rolled away not to let the Lord out, but to let the women in to prove the fact of the empty tomb (McNeile).

rwp@Matthew:28:5 @{Unto the women} (\tais gunaixin\). According to John, Mary Magdalene had left to go and tell Peter and John of the supposed grave robbery (John:20:1f.|). But the other women remained and had the interview with the angel (or men, Luke) about the empty tomb and the Risen Christ. {Jesus the Crucified} (\Iˆsoun ton estaur“menon\). Perfect passive participle, state of completion. This he will always be. Songs:Paul will preach as essential to his gospel "and this one crucified" (\kai touton estaur“menon\, strkjv@1Corinthians:2:2|).

rwp@Matthew:28:6 @{Risen from the dead} (\ˆgerthˆ apo t“n nekr“n\). {Jesus the Risen}. This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2Timothy:2:8|), "Jesus Christ risen from the dead" (\Iˆsoun Christon egˆgermenon ek nekr“n\). They were afraid and dazzled by the glory of the scene, but the angel said, "Come, see the place where the Lord lay" (\deute idete ton topon hopou ekeito ho Kurios\). Some MSS. do not have \ho Kurios\, but he is the subject of \ekeito\. His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb.

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

rwp@Matthew:28:8 @{With fear and great joy} (\meta phobou kai charas megalˆs\). A touch of life was this as the excited women ran quickly (\tachu edramon\) as they had been told "to bring his disciples word" (\apaggeilai tois mathˆtais autou\). They had the greatest piece of news that it was possible to have. Mark calls it fear and ecstasy. Anything seemed possible now. Mark even says that at first they told no one anything for they were afraid (Mark:16:9|), the tragic close of the text of Mark in Aleph and B, our two oldest manuscripts. But these mingled emotions of ecstasy and dread need cause no surprise when all things are considered.

rwp@Matthew:28:9 @{Jesus met them} (\Iˆsous hupˆntˆsen autais\). Came suddenly face to face (\anta“, hupo\) with them as they brooded over the message of the angel and the fact of the empty tomb (associative instrumental, \autais\). Cf. strkjv@8:34; strkjv@24:1-6|. Probably the lost portion of Mark's Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary "Hail" (\chairete\). They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John:20:17|). It was a great moment of faith and cheer.

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

rwp@Matthew:28:17 @{But some doubted} (\hoi de edistasan\). From \dis\ (in two, divided in mind). Cf. strkjv@Matthew:14:31|. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1Corinthians:15:6|). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped (\prosekunˆsan\) Jesus as the women had done (28:9|). He is now their Risen Lord and Saviour.

rwp@Matthew:28:18 @{All authority} (\pƒsa exousia\). Jesus came close to them (\proselth“n\) and made this astounding claim. He spoke as one already in heaven with a world-wide outlook and with the resources of heaven at his command. His authority or power in his earthly life had been great (7:29; strkjv@11:27; strkjv@21:23f.|). Now it is boundless and includes earth and heaven. {Hath been given} (\edothˆ\) is a timeless aorist (Robertson, _Grammar_, pp. 836f.). It is the sublimist of all spectacles to see the Risen Christ without money or army or state charging this band of five hundred men and women with world conquest and bringing them to believe it possible and to undertake it with serious passion and power. Pentecost is still to come, but dynamic faith rules on this mountain in Galilee.

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

rwp@Matthew:28:20 @{I am with you} (\eg“ meta hum“n\). This is the amazing and blessed promise. He is to be with the disciples when he is gone, with all the disciples, with all knowledge, with all power, with them all the days (all sorts of days, weakness, sorrows, joy, power), till the consummation of the age (\he“s tˆs sunteleias tou ai“nos\). That goal is in the future and unknown to the disciples. This blessed hope is not designed as a sedative to an inactive mind and complacent conscience, but an incentive to the fullest endeavor to press on to the farthest limits of the world that all the nations may know Christ and the power of his Risen Life. Songs:Matthew's Gospel closes in a blaze of glory. Christ is conqueror in prospect and in fact. Christian history from that eventful experience on the Mountain in Galilee has been the fulfilment of that promise in as far as we allow God's power to work in us for the winning of the world to Christ, the Risen, all powerful Redeemer, who is with his people all the time. Jesus employs the prophetic present here (\eimi\, I am). He is with us all the days till he comes in glory.

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

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

rwp@Philemon:1:7 @{I had} (\eschon\). Ingressive second aorist active indicative of \ech“\, not \eichomˆn\ as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon's activity (verse 5|). {The hearts} (\ta splagchna\). See strkjv@Phillipians:1:8| for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature. {Have been refreshed} (\anapepautai\). Perfect passive indicative of old compound verb \anapau“\ as in strkjv@Matthew:11:28|, a relief and refreshment whether temporary (Mark:6:31|) or eternal (Revelation:14:13|).

rwp@Philemon:1:16 @{No longer as a servant} (\ouketi h“s doulon\). "No longer as a slave." Songs:it has to be here. Songs:it should be always. Paul sends Onesimus, the converted runaway slave, back to his legal master, but shows that he expects Philemon the Christian to treat Onesimus as a brother in Christ, not as a slave. {But more than a servant} (\all' huper doulon\). "But beyond a slave." {A brother beloved} (\adelphon agapˆton\). A brother in Christ. {How much rather to thee} (\pos“i de mƒllon soi\). "By how much more to thee," because of Philemon's legal ownership of this now Christian slave. "In the flesh Philemon had the brother for a slave; in the Lord he had the slave for a brother" (Meyer).

rwp@Philemon:1:19 @{Write} (\egrapsa\). Epistolary aorist. {With mine hand} (\tˆi emˆi cheiri\). Instrumental case and a note of hand that can be collected. See strkjv@2Thessalonians:3:17; strkjv@1Corinthians:16:21; strkjv@Colossians:4:18|. {I will repay it} (\eg“ apotis“\). Future active indicative of \apotin“\ (\apoti“\) to pay back, to pay off. The more usual word was \apod“s“\. This is Paul's promissory note. Deissmann (_Light, etc._, p. 331) notes how many of the papyri are concerning debts. {That I say not} (\hina mˆ leg“\). Neat idiom as in strkjv@2Corinthians:9:4|, delicately reminding Philemon that Paul had led him also to Christ. {Thou owest to me even thine own self besides} (\kai seauton moi prosopheileis\). Old verb, only here in N.T., Paul using the verb \opheil“\ of verse 18| with \pros\ added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus.

rwp@Philemon:1:20 @{Let me have joy of thee} (\eg“ sou onaimˆn\). Second aorist middle optative of \oninˆmi\, old verb, only here in N.T. Optative the regular construction for a wish about the future. "May I get profit from thee in the Lord." {Refresh my heart in Christ} (\anapauson mou ta splagchna en Christ“i\). See verse 7| for \anapauson\ (first aorist active imperative of \anapau“\) and \splagchna\ (3 times in this letter, 7,12,20|).

rwp@Philemon:1:23 @{Epaphras} (\Epaphrƒs\). The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul's help in the fight against incipient Gnosticism in the Lycus Valley. {My fellow-prisoner} (\ho sunaichmal“tos mou\). See on ¯Romans:16:7| for this word, also in strkjv@Colossians:4:10|. Used metaphorically like the verb \aichmal“tiz“\ in strkjv@2Corinthians:10:5|, though some hold that Epaphras became a prisoner with Paul in Rome.

rwp@Philemon:1:25 @{Grace} (\hˆ charis\). This great word occurred in the greeting (verse 3|) as it does in the farewell.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

rwp@Revelation:1:1 @{The Revelation} (\apokalupsis\). Late and rare word outside of N.T. (once in Plutarch and so in the vernacular _Koin‚_), only once in the Gospels (Luke:2:32|), but in LXX and common in the Epistles (2Thessalonians:1:7|), though only here in this book besides the title, from \apokalupt“\, old verb, to uncover, to unveil. In the Epistles \apokalupsis\ is used for insight into truth (Ephesians:1:17|) or for the revelation of God or Christ at the second coming of Christ (2Thessalonians:1:7; strkjv@1Peter:1:7|). It is interesting to compare \apokalupsis\ with \epiphaneia\ (2Thessalonians:2:8|) and \phaner“sis\ (1Corinthians:12:7|). The precise meaning here turns on the genitive following. {Of Jesus Christ} (\Iˆsou Christou\). Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause. {Gave him} (\ed“ken autoi\). It is the Son who received the revelation from the Father, as is usual (John:5:20f.,26|, etc.). {To shew} (\deixai\). First aorist active infinitive of \deiknumi\, purpose of God in giving the revelation to Christ. {Unto his servants} (\tois doulois autou\). Believers in general and not just to officials. Dative case. God's servants (or Christ's). {Must shortly come to pass} (\dei genesthai en tachei\). Second aorist middle infinitive of \ginomai\ with \dei\. See this same adjunct (\en tachei\) in strkjv@Luke:18:8; strkjv@Romans:16:20; strkjv@Revelation:22:6|. It is a relative term to be judged in the light of strkjv@2Peter:3:8| according to God's clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome. {Sent and signified} (\esˆmanen aposteilas\). "Having sent (first aorist active participle of \apostell“\, strkjv@Matthew:10:16| and again in strkjv@Revelation:22:6| of God sending his angel) signified" (first aorist active indicative of \sˆmain“\, from \sˆma\, sign or token, for which see strkjv@John:12:33; strkjv@Acts:11:28|). See strkjv@12:1| for \sˆmeion\, though \sˆmain“\ (only here in the Apocalypse) suits admirably the symbolic character of the book. {By his angel} (\dia tou aggelou autou\). Christ's angel as Christ is the subject of the verb \esˆmanen\, as in strkjv@22:16 Christ sends his angel, though in strkjv@22:6| God sends. {Unto his servant John} (\t“i doul“i autou I“anei\). Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter" (Swete). "Jesus is the medium of all revelation" (Moffatt).

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

rwp@Revelation:1:7 @{Behold, he cometh with the clouds} (\idou erchetai meta t“n nephel“n\). Futuristic present middle indicative of \erchomai\, a reminiscence of strkjv@Daniel:7:13| (Theodotion). "It becomes a common eschatological refrain" (Beckwith) as in strkjv@Mark:13:26; strkjv@14:62; strkjv@Matthew:24:30; strkjv@26:64; strkjv@Luke:21:27|. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration" (Vincent). {Shall see} (\opsetai\). Future middle of \hora“\, a reminiscence of strkjv@Zechariah:12:10| according to the text of Theodotion (Aquila and Symmachus) rather than the LXX and like that of strkjv@Matthew:24:30| (similar combination of Daniel and Zechariah) and strkjv@26:64|. This picture of the victorious Christ in his return occurs also in strkjv@14:14, 18-20; strkjv@19:11-21; strkjv@20:7-10|. {And they which} (\kai hoitines\). "And the very ones who," Romans and Jews, all who shared in this act. {Pierced} (\exekentˆsan\). First aorist active indicative of \ekkente“\, late compound (Aristotle, Polybius, LXX), from \ek\ and \kente“\ (to stab, to pierce), in N.T., only here and strkjv@John:19:37|, in both cases from strkjv@Zechariah:12:10|, but not the LXX text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila). {Shall mourn} (\kopsontai\). Future middle (direct) of \kopt“\, old verb, to cut, "they shall cut themselves," as was common for mourners (Matthew:11:17; strkjv@Luke:8:52; strkjv@23:27|). From strkjv@Zechariah:12:12|. See also strkjv@Revelation:18:9|. {Tribes} (\phulai\). Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in strkjv@7:4-8|. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so.

rwp@Revelation:1:9 @{I John} (\Eg“ I“anˆs\). strkjv@Songs:22:8|. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Daniel:8:1; strkjv@10:2|). {Partaker with you} (\sunkoin“nos\). See already strkjv@1Corinthians:9:23|. "Co-partner with you" (Romans:11:17|). One article with \adelphos\ and \sunkoin“nos\ unifying the picture. The absence of \apostolos\ here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. Songs:there is only one article (\tˆi\) with \thlipsei\ (tribulation), \basileiƒi\ (kingdom), \hupomonˆi\ (patience), ideas running all through the book. Both the tribulation (see strkjv@Matthew:13:21| for \thlipsis\) and the kingdom (see strkjv@Matthew:3:2| for \basileia\) were present realities and called for patience (\hupomonˆ\ being "the spiritual alchemy" according to Charles for those in the kingdom, for which see strkjv@Luke:8:15; strkjv@James:5:7|). All this is possible only "in Jesus" (\en Iˆsou\), a phrase on a par with Paul's common \en Christ“i\ (in Christ), repeated in strkjv@14:13|. Cf. strkjv@3:20; strkjv@2Thessalonians:3:5|. {Was} (\egenomˆn\). Rather, "I came to be," second aorist middle indicative of \ginomai\. {In the isle that is called Patmos} (\en tˆi nˆs“i tˆi kaloumenˆi Patm“i\). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in _The Isle That Is Called Patmos_ (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile. {For the word of God and the testimony of Jesus} (\dia ton logon tou theou kai tˆn marturian Iˆsou\). The reason for (\dia\ and the accusative) John's presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See verse 2| for the phrase.

rwp@Revelation:1:10 @{I was in the Spirit} (\egenomˆn en pneumati\). Rather, "I came to be (as in strkjv@1:9|) in the Spirit," came into an ecstatic condition as in strkjv@Acts:10:10f.; strkjv@22:17|, not the normal spiritual condition (\einai en pneumati\, strkjv@Romans:8:9|). {On the Lord's Day} (\en tˆi kuriakˆi hˆmerƒi\). Deissmann has proven (_Bible Studies_, p. 217f.; _Light_, etc., p. 357ff.) from inscriptions and papyri that the word \kuriakos\ was in common use for the sense "imperial" as imperial finance and imperial treasury and from papyri and ostraca that \hˆmera Sebastˆ\ (Augustus Day) was the first day of each month, Emperor's Day on which money payments were made (cf. strkjv@1Corinthians:16:1f.|). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ's resurrection on that day (_Didache_ 14, Ignatius _Magn_. 9). In the N.T. the word occurs only here and strkjv@1Corinthians:11:20| (\kuriakon deipnon the Lord's Supper\). It has no reference to \hˆmera kuriou\ (the day of judgment, strkjv@2Peter:3:10|). {Behind me} (\opis“ mou\). "The unexpected, overpowering entrance of the divine voice" (Vincent). Cf. strkjv@Ezekiel:3:12|. {Voice} (\ph“nˆn\). Of Christ, as is plain in verses 12f|. {As of a trumpet} (\h“s salpiggos\). Songs:in strkjv@4:1| referring to this. {Saying} (\legousˆs\). Present active participle genitive case agreeing with \salpiggos\ rather than \legousan\, accusative agreeing with \ph“nˆn\. Songs:on purpose, as is clear from strkjv@4:1|, where \lalousˆs\ also agrees with \salpiggos\.

rwp@Revelation:1:20 @{The mystery of the seven stars} (\to mustˆrion t“n hepta aster“n\). On the word \mustˆrion\ see on ¯Matthew:13:11; strkjv@2Thessalonians:2:7; strkjv@Colossians:1:26|. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in strkjv@10:7; strkjv@13:18; strkjv@17:7,9; strkjv@Daniel:2:47|. Probably the accusative absolute (Charles), "as for the mystery" (Robertson, _Grammar_, pp. 490, 1130), as in strkjv@Romans:8:3|. This item is picked out of the previous vision (1:16|) as needing explanation at once and as affording a clue to what follows (2:1,5|). {Which} (\hous\). Masculine accusative retained without attraction to case of \aster“n\ (genitive, \h“n\). {In my right hand} (\epi tˆs dexias mou\). Or "upon," but \en tˆi\, etc., in verse 16|. {And the seven golden candlesticks} (\kai tas hepta luchnias tas chrusƒs\). "The seven lampstands the golden," identifying the stars of verse 16| with the lampstands of verse 12|. The accusative case here is even more peculiar than the accusative absolute \mustˆrion\, since the genitive \luchni“n\ after \mustˆrion\ is what one would expect. Charles suggests that John did not revise his work. {The angels of the seven churches} (\aggeloi t“n hepta ekklˆsi“n\). Anarthrous in the predicate (angels of, etc.). "The seven churches" mentioned in strkjv@1:4,11|. Various views of \aggelos\ here exist. The simplest is the etymological meaning of the word as messenger from \aggell“\ (Matthew:11:10|) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that \aggelos\ is the pastor of the church, the reading \tˆn gunaika sou\ (thy wife) in strkjv@2:20| (if genuine) confirming this view. Some would even take it to be the bishop over the elders as \episcopos\ in Ignatius, but a separate \aggelos\ in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in strkjv@Matthew:18:10; strkjv@Acts:12:15|. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the "angel" is the pastor. {Are seven churches} (\hepta ekklˆsiai eisin\). These seven churches (1:4,11|) are themselves lampstands (1:12|) reflecting the light of Christ to the world (Matthew:5:14-16; strkjv@John:8:12|) in the midst of which Christ walks (1:13|).

rwp@Revelation:2:1 @{In Ephesus} (\en Ephes“i\). Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts:19:35|), the home of the magic arts (Ephesian letters, strkjv@Acts:19:19|) and of the mystery-cults, place of Paul's three years' stay (Acts:19:1-10; strkjv@20:17-38|), where Aquila and Priscilla and Apollos laboured (Acts:18:24-28|), where Timothy wrought (I and II Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts:19:38|), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (_Letters to the Seven Churches_, p. 210) calls it "the City of Change." {These things} (\tade\). This demonstrative seven times here, once with the message to each church (2:1,8,12,18; strkjv@2:1,7,14|), only once elsewhere in N.T. (Acts:21:11|). {He that holdeth} (\ho krat“n\). Present active articular participle of \krate“\, a stronger word than \ech“n\ in strkjv@1:16|, to which it refers. {He that walketh} (\ho peripat“n\). Present active articular participle of \peripate“\, an allusion to strkjv@1:13|. These two epithets are drawn from the picture of Christ in strkjv@1:13-18|, and appropriately to conditions in Ephesus describe Christ's power over the churches as he moves among them.

rwp@Revelation:2:9 @{Thy tribulation and thy poverty} (\sou tˆn thlipsin kai pt“cheian\). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James:2:5; strkjv@1Corinthians:1:26; strkjv@2Corinthians:6:10; strkjv@8:2|). In contrast with the wealthy church in Laodicea (3:17|). {But thou art rich} (\alla plousios ei\). Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (3:17|), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke:12:21|) and in good deeds (1Timothy:6:18|). Perhaps Jews and pagans had pillaged their property (Hebrews:10:34|), poor as they already were. {Blasphemy} (\blasphˆmian\). Reviling believers in Christ. See strkjv@Mark:7:22|. The precise charge by these Jews is not indicated, but see strkjv@Acts:13:45|. {Of them which say} (\ek t“n legont“n\). "From those saying" (\ek\ with the ablative plural of the present active articular participle of \leg“\). {They are Jews} (\Ioudaious einai heautous\). This is the accusative of general reference and the infinitive in indirect discourse after \leg“\ (Acts:5:36; strkjv@8:9|) even though \legont“n\ is here ablative (cf. strkjv@3:9|), common idiom. These are actual Jews and only Jews, not Christians. {And they are not} (\kai ouk eisin\). Another parenthesis like that in strkjv@2:2|. These are Jews in name only, not spiritual Jews (Galatians:6:15f., strkjv@Romans:2:28|). {A synagogue of Satan} (\sunag“gˆ tou Satanƒ\). In strkjv@3:9| again and note strkjv@2:13,24|, serving the devil (John:8:44|) instead of the Lord (Numbers:16:3; strkjv@20:4|).

rwp@Revelation:2:10 @{Fear not} (\mˆ phobou\). As in strkjv@1:17|. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil "is about to cast" (\mellei ballein\), "is going to cast." {Some of you} (\ex hum“n\). Without \tinas\ (some) before \ex hum“n\, a common idiom as in strkjv@3:9; strkjv@11:19; strkjv@Luke:11:49|. {That ye may be tried} (\hina peirasthˆte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \peiraz“\. John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In strkjv@3:10| a general persecution is outlined by \peirasmos\. {Ye shall have} (\hexete\). Future active, but some MSS. read \echˆte\ (present active subjunctive with hina, "that ye may have"). {Tribulation ten days} (\thlipsin hˆmer“n deka\). "Tribulation of ten days" (or "within ten days"). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted. {Be thou faithful} (\ginou pistos\). "Keep on becoming faithful" (present middle imperative of \ginomai\), "keep on proving faithful unto death" (Hebrews:12:4|) as the martyrs have done (Jesus most of all). {The crown of life} (\ton stephanon tˆs z“ˆs\). See this very image in strkjv@James:1:12|, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also strkjv@3:11|. The crown consists in life (2:7|). See Paul's use of \stephanos\ in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|.

rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphiƒi\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho alˆthinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \alˆthinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \alˆthinos\ is _verus_ as distinguished from _verax_ (\alˆthˆs\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho ech“n tˆn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei“\), and not Greek because it does not correspond to the present articular participle just before \ho anoig“n\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klei“n\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).

rwp@Revelation:3:8 @{I have set} (\ded“ka\). Perfect active indicative of \did“mi\, "I have given" (a gift of Christ, this open door). See strkjv@Luke:12:51| for a like use of \did“mi\. {A door opened} (\thuran ˆne“igmenˆn\). Perfect (triple reduplication) passive predicate participle of \anoig“\ (verse 7|) accusative feminine singular. The metaphor of the open door was a common one (John:10:7-9; strkjv@Acts:14:27; strkjv@1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3; strkjv@Revelation:3:20; strkjv@4:1|). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. {Which} (\hˆn--autˆn\). Pleonastic vernacular and Hebrew repetition of the personal pronoun \autˆn\ (it) after the relative \hˆn\ (which). Direct reference to the statement in verse 7|. {That} (\hoti\). This conjunction resumes the construction of \oida sou ta erga\ (I know thy works) after the parenthesis (\idou--autˆn\, Behold--shut). {A little power} (\mikran dunamin\). Probably "little power," little influence or weight in Philadelphia, the members probably from the lower classes (1Corinthians:1:26f.|). {And didst keep} (\kai etˆrˆsas\). "And yet (adversative use of \kai\) didst keep" (first aorist active indicative of \tˆre“\) my word in some crisis of trial. See strkjv@John:17:6| for the phrase "keeping the word." {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle indicative second person singular of \arneomai\. The issue was probably forced by the Jews (cf. strkjv@2:9|), but they stood true.

rwp@Revelation:3:12 @{He that overcometh} (\ho nik“n\). Nominative absolute as in strkjv@2:26|, resumed by the accusative \auton\ (him). {A pillar} (\stulon\). Old word for column, in N.T. only here, strkjv@10:1; strkjv@Galatians:2:9; strkjv@1Timothy:3:15|. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. "Temple" (\naos\) here is also metaphorical (7:15|), as in strkjv@1Timothy:3:15| for the people of God. In strkjv@21:22| we read that there is no temple in the heavenly Jerusalem (21:10-22:5|) descending as the new Jerusalem with God himself as the temple, though the metaphorical temple is mentioned in strkjv@7:15|. {He shall go out thence no more} (\ex“ ou mˆ elthˆi\). Strong double negative \ou mˆ\ with the second aorist active subjunctive of \erchomai\. The subject is \ho nik“n\ (the one overcoming). "Fixity of character is at last achieved" (Charles). He, like the \stulos\ (pillar), remains in place. {Upon him} (\ep' auton\). Upon \ho nik“n\ (the victor), not upon the pillar (\stulos\). He receives this triple name (of God, of the city of God, of Christ) on his forehead (14:1; strkjv@7:3; strkjv@17:5; strkjv@22:4|) just as the high-priest wore the name of Jehovah upon his forehead (Exodus:28:36,38|), the new name (2:17|), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation:19:12|), in contrast with the mark of the beast on others (13:17; strkjv@14:17|). For citizenship in God's city see strkjv@Galatians:4:26; strkjv@Phillipians:3:20; strkjv@Hebrews:11:10; strkjv@12:22; strkjv@13:14|. {The new Jerusalem} (\tˆs kainˆs Ierousalˆm\). Not \neas\ (young), but \kainˆs\ (fresh). See also strkjv@21:2,10| and already strkjv@Galatians:4:26; strkjv@Hebrews:12:22|. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form \Ierousalˆm\ (3:12; strkjv@21:2,10|), but in John's Gospel \Hierosoluma\ (1:19|, etc.). {Which cometh down} (\hˆ katabainousa\). Nominative case in apposition with the preceding genitive \pole“s\ as in strkjv@1:5; strkjv@2:20|, etc. {Mine own new name} (\to onoma mou to kainon\). For which see strkjv@2:17; strkjv@19:12,16|. Christ himself will receive a new name along with all else in the future world (Gressmann).

rwp@Revelation:3:15 @{Neither cold} (\oute psuchros\). Old word from \psuch“\, to grow cold (Matthew:24:12|), in N.T. only strkjv@Matthew:10:42| and this passage. {Nor hot} (\oute zestos\). Late verbal from \ze“\, to boil, (Romans:12:11|), boiling hot, here only in N.T. {I would thou wert} (\ophelon ˆs\). Wish about the present with \ophelon\ (really \“phelon\, second aorist active indicative of \opheil“\, without augment) with the imperfect \ˆs\ (instead of the infinitive) as in strkjv@2Corinthians:11:1|, when the old Greek used \eithe\ or \ei gar\. See strkjv@1Corinthians:4:8| for the aorist indicative and strkjv@Galatians:5:12| for the future.

rwp@Revelation:3:17 @{I am rich} (\hoti plousios eimi\). Recitative \hoti\ like quotation marks before direct quotation. Old adjective from \ploutos\, riches, wealth. Laodicea was a wealthy city and the church "carried the pride of wealth into its spiritual life" (Swete). {Have gotten riches} (\peploutˆka\). Perfect active indicative of \ploute“\, old verb from \ploutos\, used here of imagined spiritual riches which the church did not possess, just the opposite of church in Smyrna (poor in wealth, rich in grace). This church was in a rich city and was rich in pride and conceit, but poor in grace and ignorant of its spiritual poverty (\ouk oidas\, knowest not). {The wretched one} (\ho talaip“ros\). Old adjective from \tla“\, to endure, and \p“ros\, a callus, afflicted, in N.T. only here and strkjv@Romans:7:24|. Note the one article in the predicate with all these five adjectives unifying the picture of sharp emphasis on "thou" (\su\), "thou that boastest." {Miserable} (\eleeinos\). Pitiable as in strkjv@1Corinthians:15:19|. {Poor} (\pt“chos\). See strkjv@2:9| for spiritual poverty. Perhaps some local example of self-complacency is in mind. {Blind} (\tuphlos\). Spiritual blindness as often (Matthew:23:17|), and note "eye-salve" in verse 18|. {Naked} (\gumnos\). "The figure completes the picture of actual poverty" (Beckwith). See 15,16|.

rwp@Revelation:4:6 @{As it were a glassy sea} (\h“s thalassa hualinˆ\). Old adjective (from \hualos\, glass, strkjv@21:18,21|), in N.T. only here and strkjv@15:2|. Possibly from \huei\ (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In strkjv@Exodus:24:10| the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. strkjv@Ezekiel:1:26|). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). {Like crystal} (\homoia krustall“i\). Associative-instrumental case after \homoia\. Old word, from \kruos\ (ice and sometimes used for ice), in N.T. only here and strkjv@22:1|, not semi-opaque, but clear like rock-crystal. {In the midst of the throne} (\en mes“i tou thronou\). As one looks from the front, really before. {Round about the throne} (\kukl“i tou thronou\). Merely an adverb in the locative case (Romans:15:19|), as a preposition in N.T. only here, strkjv@5:11; strkjv@7:11|. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel:1:12f.|). {Four living creatures} (\tessera z“a\). Not \thˆria\ (beasts), but living creatures. Certainly kin to the \z“a\ of strkjv@Ezekiel:1; 2| which are cherubim (Ezekiel:10:2,20|), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders). {Full of eyes} (\gemonta ophthalm“n\). Present active participle of \gem“\, to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

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

rwp@Revelation:5:6 @{And I saw} (\kai eidon\). Stirred by the words of the elder in verse 5| (\idou\, behold). "I beheld." {In the midst} (\en mes“i\). See strkjv@4:6| for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by "came" in verse 7|, but nearness to the throne is implied by strkjv@14:1; strkjv@Acts:7:56; strkjv@Hebrews:10:11|). {A Lamb} (\arnion\). Elsewhere in the N.T. \ho amnos\ is used of Christ (John:1:29,36; Acts strkjv@8:32; strkjv@1Peter:1:19| like strkjv@Isaiah:53:7|), but in the Apocalypse \to arnion\ occurs for the Crucified Christ 29 times in twelve chapters. {Standing} (\hestˆkos\). Second perfect active (intransitive of \histˆmi\) neuter accusative singular (grammatical gender like \arnion\), though some MSS. read \hestˆk“s\ (natural gender masculine and nominative in spite of \eidon\ construction according to sense). {As though it had been slain} (\h“s esphagmenon\). Perfect passive predicate participle of \sphaz“\, old word, in N.T. only in strkjv@Revelation:5:6,9,12; strkjv@6:4,9; strkjv@13:3; strkjv@18:24; strkjv@1John:3:12|. \H“s\ (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews:9:12f.; strkjv@10:11|). {Having} (\ech“n\). Construction according to sense again with masculine nominative participle instead of \echonta\ (masculine accusative singular) or \echon\ (neuter accusative singular). Seven horns (\keras\) is a common symbol in the O.T. for strength and kingly power (1Samuel:2:10; strkjv@1Kings:22:11; strkjv@Psalms:112:9; strkjv@Daniel:7:7,20ff.|) and often in Rev. (Revelation:12:3; strkjv@13:1; strkjv@17:3,12|). Fulness of power (the All-powerful one) is symbolized by seven. {Seven eyes} (\ophthalmous hepta\). Like strkjv@Zechariah:3:9; strkjv@4:10| and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in strkjv@1:4| the seven Spirits are clearly the Holy Spirit of God (3:1|), and blaze like torches (4:5|), like the eyes of Christ (1:14|). The Holy Spirit is both Spirit of God and of Christ (Romans:8:9|). {Sent forth} (\apestalmenoi\). Perfect passive predicate participle of \apostell“\, masculine plural (agreeing with \hoi\ and \ophthalmous\ in gender), but some MSS. have \apestalmena\ agreeing with the nearer \pneumata\.

rwp@Revelation:5:13 @{Every created thing} (\pƒn ktisma\). Every creature in a still wider antiphonal circle beyond the circle of angels (from \ktiz“\, for which see strkjv@1Timothy:4:4; strkjv@James:1:18|), from all the four great fields of life (in heaven, upon the earth, under the earth as in verse 3|, with on the sea \epi tˆs thalassˆs\ added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in strkjv@Romans:8:20-22| concerning the sympathetic agony of creation (\ktisis\) in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off. {Saying} (\legontas\). Masculine (construction according to sense, personifying the created things) if genuine, though some MSS. have \legonta\ (grammatical gender agreeing with \panta\) present active participle of \leg“\, to say. {And to the Lamb} (\kai t“i arni“i\). Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in strkjv@4:11| and the addition of \to kratos\ (active power) in place of \ischus\ (reserve of strength) in strkjv@5:12|.

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

rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin aut“i\). Dative case with \latreu“\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, "by day and night," as in strkjv@4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\skˆn“sei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skˆno“\, old verb from \skˆnos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6| of those who dwell in tents, here of God spreading his tent "over" (\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' aut“n\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (\skˆnai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).

rwp@Revelation:9:1 @{Fallen} (\pept“kota\). Perfect active participle of \pipt“\, already down. In strkjv@Luke:10:18| note \pesonta\ (constative aorist active, like a flash of lightning) after \ethe“roun\ and in strkjv@Revelation:7:2| note \anabainonta\ (present active and linear, coming up, picturing the process) after \eidon\. {Of the pit of the abyss} (\tou phreatos tˆs abussou\). \Abussos\ is an old adjective (alpha privative and \buthos\, depth, without depth), but \hˆ abussos\ (supply \ch“ra\ place), the bottomless place. It occurs in strkjv@Romans:10:7| for the common receptacle of the dead for Hades (Sheol), but in strkjv@Luke:8:31| a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in strkjv@Revelation:9:1,2,11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|. \Phrear\ is an old word for well or cistern (Luke:14:5; strkjv@John:4:11f.|) and it occurs in strkjv@Revelation:9:1f.| for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

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

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

rwp@Revelation:11:5 @{If any man desireth to hurt them} (\ei tis autous thelei adikˆsai\). Condition of first class, assumed to be true, with \ei\ and present active indicative (\thelei\) "if any one wants to hurt" (\adikˆsai\ first aorist active infinitive). It is impossible to hurt these two witnesses till they do their work. The fire proceeding out of the mouths of the witnesses is like Elijah's experience (2Kings:1:10|). {Devoureth} (\katesthiei\). "Eats up (down)," present active indicative of \katesthi“\. {If any man shall desire} (\ei tis thelˆsˆi\). Condition of third class with \ei\ and first aorist active subjunctive of \thel“\ as in strkjv@Luke:9:13; strkjv@Phillipians:3:12|, but MSS. also read either \thelei\ (present active indicative) or \thelˆsei\ (future active, condition of the first class like the preceding one. The condition is repeated in this changed form, as less likely to happen and with inevitable death (\dei auton apoktanthˆnai\, must be killed, first aorist passive infinitive of \apoktein“\ with \dei\).

rwp@Revelation:11:13 @{There was} (\egeneto\). "There came to pass" (second aorist middle indicative of \ginomai\). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in strkjv@Ezekiel:37:7; strkjv@38:19; strkjv@Haggai:2:6; strkjv@Mark:13:8; strkjv@Hebrews:12:26f.; strkjv@Revelation:6:12; strkjv@16:18|. {Fell} (\epesen\). Second aorist active indicative of \pipt“\, to fall. Only the tenth (\to dekaton\) of the city fell. Cf. \to triton\ (the third) in strkjv@8:7-12|, perhaps a conventional number. {Were killed} (\apektanthˆsan\). First aorist passive indicative of \apoktein“\ as in strkjv@9:18|. {Seven thousand persons} (\onomata anthr“p“n chiliades hepta\). This use of \onomata\ (names of men here) is like that in strkjv@3:4; strkjv@Acts:1:15| and occurs in the papyri (Deissmann, _Bible Studies_, p. 196f.). {Were affrighted} (\emphoboi egenonto\). "Became terrified," old adjective (\en, phobos\, fear) as in strkjv@Luke:24:5; strkjv@Acts:10:4; strkjv@24:5|. "A general movement toward Christianity, induced by fear or despair--a prediction fulfilled more than once in ecclesiastical history" (Swete). {Gave glory} (\ed“kan doxan\). First aorist active indicative of \did“mi\, when they saw the effect of the earthquake, recognition of God's power (John:9:24; strkjv@Acts:12:23; strkjv@Romans:4:20|).

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

rwp@Revelation:14:4 @{Were not defiled with women} (\meta gunaik“n ouk emolunthˆsan\). First aorist passive indicative of \molun“\, old verb, to stain, already in strkjv@3:4|, which see. The use of this word rules out marriage, which was not considered sinful. {For they are virgins} (\parthenoi gar eisin\). \Parthenos\ can be applied to men as well as women. Swete takes this language "metaphorically, as the symbolical character of the Book suggests." Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew:19:12|), as did Paul (1Corinthians:7:1,8,32,36|). Marriage is approved by Paul in strkjv@1Timothy:4:3| and by strkjv@Hebrews:13:4|. The New Testament exalts marriage and this passage should not be construed as degrading it. {Whithersoever he goeth} (\hopou an hupagei\). Indefinite local clause with modal \an\ and the present active indicative of \hupag“\. The Christian life is following the Lamb of God as Jesus taught (Mark:2:14; strkjv@10:21; strkjv@Luke:9:59; strkjv@John:1:43; strkjv@21:19|, etc.) and as Peter taught (1Peter:2:21|) and John (1John:2:6|). {Were purchased from among men} (\ˆgorasthˆsan apo t“n anthr“p“n\). First aorist passive indicative of \agoraz“\, repeating the close of verse 3|. {First fruits} (\aparchˆ\). See for this word strkjv@1Corinthians:16:15; strkjv@Romans:11:16; strkjv@16:5|. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew:9:37|), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans:12:1; strkjv@Hebrews:13:15; strkjv@1Peter:2:5|).

rwp@Revelation:14:5 @{Was found no lie} (\ouch heurethˆ pseudos\). First aorist passive indicative of \heurisk“\. In strkjv@1Peter:2:23| this passage (Isaiah:53:9|) is quoted with \dolos\ (deceit, guile) instead of \pseudos\ (lie), but the difference is not great. {Without blemish} (\am“moi\). Alpha privative and \m“mos\ (blemish, spot). As Christ the Paschal Lamb is (1Peter:1:19; strkjv@Hebrews:9:14|), so the followers of the Lamb are to be in the end (Phillipians:2:15|).

rwp@Revelation:14:12 @{Here is the patience of the saints} (\H“de hˆ hupomonˆ t“n hagi“n estin\). John's own comment as in strkjv@13:10; strkjv@17:9|. In this struggle against emperor worship lay their opportunity (Romans:5:3|). It was a test of loyalty to Christ. {They that keep} (\hoi tˆrountes\). In apposition with \t“n hagi“n\ (genitive), though nominative, a frequent anacoluthon in this book (2:20|, etc.). Cf. strkjv@12:17|. {The faith of Jesus} (\tˆn pistin Iˆsou\). "The faith in Jesus" (objective genitive) as in strkjv@2:13; strkjv@Mark:11:22; strkjv@James:2:1|.

rwp@Revelation:14:13 @{Write} (\Grapson\). First aorist active imperative of \graph“\ as in strkjv@1:11|. John's meditation is broken by this command. This new beatitude (\makarioi\, Blessed) for the Christian dead goes farther than Paul's words (1Thessalonians:4:14-16; strkjv@1Corinthians:15:18|). Probably "from henceforth" (\ap' arti\) goes with "those who die in the Lord," giving comfort to those facing persecution and death. {That they may rest} (\hina anapaˆsontai\). Purpose clause with \hina\ and the second future passive of \anapau“\. {From their labours} (\ek t“n kop“n aut“n\). From the toils, the wearinesses, but not from the activities (\erga\), for these "follow with them." There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.

rwp@Revelation:16:9 @{Were scorched} (\ekaumatisthˆsan\). First aorist passive indicative of same verb. {With great heat} (\kauma mega\). Cognate accusative retained with the passive verb. Old word (from \kai“\ to burn), in N.T. only strkjv@7:16| and here. For blaspheming the name of God see strkjv@13:6; strkjv@James:2:7; strkjv@Romans:2:24; strkjv@1Timothy:6:1|. They blamed God for the plagues. {They repented not} (\ou metenoˆsan\). This solemn negative aorist of \metanoe“\ is a refrain like a funeral dirge (9:20f.; strkjv@16:11|). In strkjv@11:13| some did repent because of the earthquake. Even deserved punishment may harden the heart. {To give him glory} (\dounai aut“i doxan\). Second aorist active infinitive of \did“mi\, almost result. For the phrase see strkjv@11:13; strkjv@14:7; strkjv@19:7|.

rwp@Revelation:17:14 @{These} (\houtoi\). These ten kings. {Shall war against the Lamb} (\meta tou thˆriou polemˆsousin\). Future active of \polemeo\, to war. As allies of the beast (the servant of the dragon, strkjv@12:7|) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in strkjv@16:13f|. {And the Lamb shall overcome them} (\kai to arnion nikˆsei autous\). Future active of \nika“\. This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before. {For he is Lord of lords and King of kings} (\hoti Kurios kuri“n estin kai Basileus basile“n\). The same words are again descriptive of Christ in strkjv@19:16|, as of God in strkjv@Deuteronomy:10:17| (God of gods and Lord of lords) and strkjv@Daniel:10:17| (God of gods and Lord of kings). Cf. also strkjv@1Timothy:6:15; strkjv@Revelation:1:5|. Crowned heads are Christ's subjects. {And they also shall overcome that are with him} (\kai hoi met' autou\). "And those with him shall also overcome" (supply \nikˆsousin\, not \eisin\). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. \meta tou thˆriou\ in verse 12|. {Called and chosen and faithful} (\klˆtoi kai eklektoi kai pistoi\). These are the three notes of those who share in the victory. For \klˆtos\ and \eklektos\ see strkjv@Matthew:22:14| (contrasted); strkjv@Romans:8:28ff.; strkjv@2Peter:1:10; strkjv@Revelation:2:10,13|. The elect are called and prove faithful.

rwp@Revelation:19:8 @{That she should array herself} (\hina peribalˆtai\). Sub-final object clause subject of \edothˆ\ (was given to her) with \hina\ and the second aorist middle (direct) of \periball“\ to fling around. This bridal dress is a gift from Christ. This form, \edothˆ\ (it was given), occurs some 20 times in this book. {In fine linen, bright and pure} (\bussinon lampron katharon\). See strkjv@19:14| for the same raiment on those accompanying "The Word of God" and for the seven angels in strkjv@15:6|. See by contrast the garments of the harlot (17:4; strkjv@18:16|). For \bussinon\ see strkjv@18:16|. {The righteous acts of the saints} (\ta dikai“mata t“n hagi“n\). This is the explanation (\gar\) of the bridal dress and explains why there is work for the Bride as well as for Christ (Phillipians:2:12f.|). See strkjv@15:4| for \dikai“ma\ (also strkjv@Romans:5:18|).

rwp@Revelation:19:9 @{Write} (\Grapson\). First aorist active imperative of \graph“\ as in strkjv@1:11; strkjv@14:13|. The speaker may be the angel guide of strkjv@17:1|. {It is another beatitude} (\makarioi\, Blessed) like that in strkjv@14:13| (fourth of the seven in the book). {They which are bidden} (\hoi keklˆmenoi\). Articular perfect passive participle of \kale“\, like strkjv@Matthew:22:3; strkjv@Luke:14:17|. Cf. strkjv@Revelation:17:14|. This beatitude reminds us of that in strkjv@Luke:14:15|. (Cf. strkjv@Matthew:8:11; strkjv@26:29|.) {These are true words of God} (\Houtoi hoi logoi alˆthinoi tou theou eisin\). Undoubtedly, but one should bear in mind that apocalyptic symbolism "has its own methods and laws of interpretation, and by these the student must be guided" (Swete).

rwp@Revelation:20:11 @{A great white throne} (\thronon megan leukon\). Here \megan\ (great) is added to the throne pictures in strkjv@4:4; strkjv@20:4|. The scene is prepared for the last judgment often mentioned in the N.T. (Matthew:25:31-46; strkjv@Romans:14:10; strkjv@2Corinthians:5:10|). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in strkjv@Daniel:7:9; strkjv@Psalms:9:1; strkjv@97:2|. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; strkjv@5:1,7,13; strkjv@6:16; strkjv@7:10,15; strkjv@19:4; strkjv@21:5|), and the Son sits there with him (Hebrews:1:3|) and works with the Father (John:5:19-21; strkjv@10:30; strkjv@Matthew:25:31ff.; strkjv@Acts:17:31; strkjv@2Corinthians:5:10; strkjv@2Timothy:4:1|). {From whose face the earth and the heaven fled away} (\hou apo pros“pou ephugen hˆ ge kai ho ouranos\). Second aorist (prophetic) active of \pheug“\. See strkjv@16:20|. The non-eternity of matter is a common teaching in the O.T. (Psalms:97:5; strkjv@102:27; strkjv@Isaiah:51:6|) as in the N.T. (Mark:13:31; strkjv@2Peter:3:10|). {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.

rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hest“tas en“pion tou thronou\). {Books were opened} (\biblia ˆnoichthˆsan\). First aorist passive of \anoig“\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithˆsan\). First aorist passive indicative of \krin“\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin tˆs z“ˆs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).

rwp@Revelation:20:13 @{Gave up} (\ed“ken\). Just "gave" (first aorist active indicative of \did“mi\), but for the sea to give is to give up (effective aorist). Sea as well as land delivers its dead (all kinds of dead, good and bad). Swete notes that accidental deaths will not prevent any from appearing. Milligan is sure that the sea here means "the sea of the troubled and sinful world." {Death and Hades} (\ho thanatos kai ho hƒidˆs\). "An inseparable pair" (Swete) as in strkjv@1:18; strkjv@6:8; strkjv@20:14|. Songs:in strkjv@Matthew:16:18| "the gates of Hades" means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke:16:23|). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in verse 14|. Here again "each man" (\hekastos\) receives judgment according to his deeds (Matthew:16:27; strkjv@1Corinthians:3:13; strkjv@2Corinthians:5:10; strkjv@Romans:2:6; strkjv@14:12; strkjv@1Peter:1:17; strkjv@Revelation:2:23|).

rwp@Revelation:21:6 @{They are come to pass} (\Gegonan\). Second perfect active indicative of \ginomai\ with \-an\ for \-asi\. See strkjv@16:17| for a like use of \gegonen\, "They have come to pass." Here again it is the voice of God because, as in strkjv@1:8|, He says: {I am the Alpha and the Omega} (\Eg“ to Alpha kai to O\) with the addition "the beginning and the end" (\hˆ archˆ kai to telos\), the whole used in strkjv@22:13| of Christ. In strkjv@Isaiah:44:6| there is something like the addition, and in strkjv@Colossians:1:18; strkjv@Revelation:3:14| \hˆ archˆ\ is applied to Christ, while here God is the First Cause (\archˆ\) and the Finality (\telos\) as in strkjv@Romans:11:36; strkjv@Ephesians:4:6|. But God works through Christ (John:1:3; strkjv@Hebrews:1:2f.; strkjv@Colossians:1:12-20|). God is the bountiful Giver (James:1:5,17|) of the Water of Life. See strkjv@7:17; strkjv@22:1,17| for this metaphor, which is based on strkjv@Isaiah:55:1|. It is God's own promise (\Eg“ d“s“\), "I will give." {Of the fountain} (\ek tˆs pˆgˆs\). For this partitive use of \ek\ see strkjv@Matthew:25:8|, without \ek\ strkjv@Revelation:2:17|. {Freely} (\d“rean\). See strkjv@Matthew:10:8; strkjv@John:4:10; strkjv@Romans:3:24; strkjv@Acts:8:20; strkjv@Revelation:22:17|.

rwp@Revelation:21:8 @{Their part shall be} (\to meros aut“n\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid“\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss“\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eid“lolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.

rwp@Revelation:22:3 @{There shall be no curse any more} (\pan katathema ouk estai eti\). No other example of \katathema\ has been found outside of the _Didache_ XVI. 5, though the verb \katathematiz“\ occurs in strkjv@Matthew:26:74|, meaning to curse, while we have \anathematiz“\ in strkjv@Mark:14:71| in the same sense. It may be a syncopated form of \katanathema\. The usual \anathema\ (curse) occurs in strkjv@1Corinthians:16:22; strkjv@Galatians:1:8; strkjv@Romans:9:3|. For \pan\ with \ouk=ouden\ see strkjv@21:27|. {Shall do him service} (\latreusousin aut“i\). Future active of \latreu“\, linear idea, "shall keep on serving." See strkjv@7:15| for present active indicative of this same verb with the dative \aut“i\ as here, picturing the worship of God in heaven. See strkjv@27:1| for "the throne of God and of the Lamb."

rwp@Revelation:22:4 @{They shall see his face} (\opsontai to pros“pon autou\). Future active of \hora“\. This vision of God was withheld from Moses (Exodus:33:20,23|), but promised by Jesus to the pure in heart (Matthew:5:8|) and mentioned in strkjv@Hebrews:12:14| as possible only to the holy, and promised in strkjv@Psalms:17:15|. Even here on earth we can see God in the face of Christ (2Corinthians:4:6|), but now in the New Jerusalem we can see Christ face to face (1Corinthians:13:12|), even as he is after we are made really like him (2Corinthians:3:18; strkjv@Romans:8:29; strkjv@1John:3:2|). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. "The supreme felicity is reached, immediate presence with God and the Lamb" (Beckwith). {His name on their foreheads} (\to onoma autou epi t“n met“p“n aut“n\). As in strkjv@3:12; strkjv@7:3; strkjv@14:1|.

rwp@Revelation:22:13 @{I am the Alpha and the Omega} (\Eg“ to Alpha kai to O\). Applied to God in strkjv@1:8; strkjv@21:6|, and here alone to Christ, crowning proof in this book of Christ's deity. Songs:in strkjv@21:6| God is termed, as Christ is here, \hˆ archˆ kai to telos\ (the beginning and the end), while \ho pr“tos kai ho eschatos\ (the first and the last) is applied only to Christ (1:17; strkjv@2:8|). Solemn assurance is thus given that Christ is qualified to be the Judge of verse 12| (cf. strkjv@Matthew:25:31-46|). In strkjv@Hebrews:12:2| Jesus is the \archˆgos kai telei“tˆs tˆs piste“s\ (the author and finisher of faith). Christ was the Creator of the universe for the Father. Songs:now he is the Consummation of redemption.

rwp@Revelation:22:16 @{I Jesus} (\Eg“ Iˆsous\). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with strkjv@1:1f|. {Have sent} (\epempsa\). First aorist active indicative of \pemp“\, used here in the same sense as \aposteilas\ in strkjv@1:1| as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God. {For the churches} (\epi tais ekklˆsiais\). For this use of \epi\ see strkjv@10:11; strkjv@John:12:16|. It is not just for the seven churches (1:4|), but for all the churches in the world then and now. {I am the root and the offspring of David} (\Eg“ eimi hˆ riza kai to genos Daueid\). See strkjv@5:5| for "the root of David," to which John now adds \to genos\ in the sense of "offspring" (Acts:17:28f.|), not of family or race (Acts:4:6; strkjv@7:13|). Cf. strkjv@Matthew:22:42-45|. {The bright, the morning star} (\ho astˆr ho lampros ho pr“inos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\ph“sphoros\) is interpreted as Christ (2Peter:1:19|). In strkjv@Revelation:2:28| the phrase "the morning star" occurs in Christ's words, which is here interpreted. Christ is the Light that was coming into the world (John:1:9; strkjv@8:12|).

rwp@Info_Romans @ THE PURPOSE Paul tells this himself. He had long cherished a desire to come to Rome (Acts:19:21|) and had often made his plans to do so (Romans:1:13|) which were interrupted (Romans:15:22|), but now he definitely plans to go from Jerusalem, after taking the contribution there (Romans:15:26|), to Rome and then on to Spain (Romans:15:24,28|). Meanwhile he sends this Epistle that the Romans may know what Paul's gospel really is (Romans:1:15; strkjv@2:16|). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. Songs:in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Romans:1:17|) of both Gentile (Romans:1:18-32|) and Jew (Romans:2:1-3:20|) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans:3:21-5:21|). This new life of faith in Christ should lead to holiness of life (sanctification, chapters strkjv@Romans:6-8|). This is Paul's gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world's life. Nowhere does Paul's Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul's ambition was to preach where no one else had been (Romans:15:20|), but he has no hesitation in going on to Rome.

rwp@Info_Romans @ COMMENTARIES No one of Paul's Epistles has more helpful modern commentaries on it than this one, such as those by Barth (1919), Beet (9th ed., 1901), Cook (1930), Denney (1901), Feine (1903), Garvie (1901), Gifford (1881), Godet (Tr., 1883), Gore (Expos.), Grey (1910), Griffith-Thomas (1913), Hodge (1856), Hort (Intr., 1895), Jowett (3rd ed., 1894), Julicher (2 Aufl., 1907), Kuhl (1913), Lagrange (1916), Lard (1875), Liddon (Anal., 1893), Lietzmann (2 Aufl., 1919), Lightfoot (chapters 1-7, 1895), Luetgert (1913), Monk (1893), Plummer, Richter (1908), Sanday and Headlam (1895), Shedd (1893), Stifler (1897), Vaughan (1890), Weiss, B. (Meyer Komm., g Aufl., 1899), Westcott, F. B. (1913), Zahn (1910). strkjv@Romans:1:1 @{To the Romans} (\pros R“maious\). This is the title in Aleph A B C, our oldest Greek MSS. for the Epistle. We do not know whether Paul gave any title at all. Later MSS. add other words up to the Textus Receptus: The Epistle of Paul to the Romans. The Epistle is put first in the MSS. because it is the most important of Paul's Epistles.

rwp@Info_Romans @{Paul} @(\Paulos\). Roman name (\Paulus\). See on ¯Acts:13:9| for the origin of this name by the side of Saul. {Servant} (\doulos\). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in strkjv@Galatians:1:10|. Recurs in strkjv@Phillipians:1:1| and \desmios\ (bondsman) in strkjv@Philemon:1:1|. {Called to be an apostle} (\klˆtos apostolos\). An apostle by vocation (Denney) as in strkjv@1Corinthians:1:1|. In strkjv@Galatians:1:1| \klˆtos\ is not used, but the rest of the verse has the same idea. {Separated} (\aph“rismenos\). Perfect passive participle of \aphoriz“\ for which verb see on ¯Galatians:1:15|. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God's gospel, a chosen vessel (Acts:9:15|). By man also (Acts:13:2|). Many of Paul's characteristic words like \euaggelion\ have been already discussed in the previous Epistles that will call for little comment from now on.

rwp@Romans:1:4 @{Who was declared} (\tou horisthentos\). Articular participle (first aorist passive) of \horiz“\ for which verb see on ¯Luke:22:22; strkjv@Acts:2:23|. He was the Son of God in his preincarnate state (2Corinthians:8:9; strkjv@Phillipians:2:6|) and still so after his Incarnation (verse 3|, "of the seed of David"), but it was the Resurrection of the dead (\ex anastase“s nekr“n\, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. strkjv@1Corinthians:15|) gave God's seal "with power" (\en dunamei\), "in power," declared so in power (2Corinthians:13:4|). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney). {According to the spirit of holiness} (\kata pneuma hagi“sunˆs\). Not the Holy Spirit, but a description of Christ ethically as \kata sarka\ describes him physically (Denney). \Hagi“sunˆ\ is rare (1Thessalonians:3:13; strkjv@2Corinthians:7:1| in N.T.), three times in LXX, each time as the attribute of God. "The \pneuma hagi“sunˆs\, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). {Jesus Christ our Lord} (\Iˆsou Christou tou kuriou hˆm“n\). These words gather up the total personality of Jesus (his deity and his humanity).

rwp@Romans:1:7 @{In Rome} (\en R“mˆi\). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit \en R“mˆi\ in verse 15|. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of \en Ephes“i\ in strkjv@Ephesians:1:1| from Aleph and B (the two oldest and best MSS.). {Beloved of God} (\agapˆtois theou\). Ablative case of \theou\ after the verbal adjective like \didaktoi theou\ (taught of God) in strkjv@John:6:45| (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (\apo theou patros hˆm“n kai kuriou Iˆsou Christou\). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7|.

rwp@Romans:1:13 @{Oftentimes I purposed} (\pollakis proethemˆn\). Second aorist middle of \protithˆmi\, old verb to place, to propose to oneself, in N.T. only here, strkjv@3:25; strkjv@Ephesians:1:9|. See strkjv@Acts:19:21| for this purpose. {And was hindered} (\kai ek“luthˆn\). "But was hindered," adversative use of \kai\. {That I might have some fruit} (\hina tina karpon sch“\). Second aorist (ingressive), active of \ech“\, to have, and here means "might get (ingressive aorist) some fruit."

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

rwp@Romans:1:16 @{It is the power of God} (\dunamis theou estin\). This Paul knew by much experience. He had seen the dynamite of God at work. {To the Jew first, and also to the Greek} (\Ioudai“i te pr“ton kai Hellˆni\). Jesus had taught this (John:4:22; strkjv@10:16; strkjv@Luke:24:47; strkjv@Acts:1:8|). The Jew is first in privilege and in penalty (Romans:2:9f.|). It is not certain that \pr“ton\ is genuine, but it is in strkjv@2:9f|.

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

rwp@Romans:1:18 @{For the wrath of God is revealed} (\apokaluptetai gar orgˆ theou\). Note in Romans Paul's use of \gar\, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17|) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. \Orgˆ\ is from \orga“\, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (1:18-32|) and Jews (2:1-3:20|). {Ungodliness} (\asebeian\). Irreligion, want of reverence toward God, old word (cf. strkjv@2Timothy:2:16|). {Unrighteousness} (\adikian\). Lack (\a\ privative and \dikˆ\) of right conduct toward men, injustice (Romans:9:14; strkjv@Luke:18:6|). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right"). {Hold down the truth} (\tˆn alˆtheian katechont“n\). Truth (\alˆtheia, alˆthˆs\, from \a\ privative and \lˆth“\ or \lanthan“\, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. strkjv@2Thessalonians:2:6f.| for this use of \katech“\, to hinder.

rwp@Romans:1:21 @{Because that} (\dioti\). As in verse 19|. {Knowing God} (\gnontes ton theon\). Second aorist active participle of \gin“sk“\, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts:17:27|). {Glorified not as God} (\ouch h“s theon edoxasan\). They knew more than they did. This is the reason for the condemnation of the heathen (2:12-16|), the failure to do what they know. {Their senseless heart} (\hˆ asunetos aut“n kardia\). \Kardia\ is the most comprehensive term for all our faculties whether feeling (Romans:9:2|), will (1Corinthians:4:5|), intellect (Romans:10:6|). It may be the home of the Holy Spirit (Romans:5:5|) or of evil desires (1:24|). See strkjv@Mark:7:21f.| for list of vices that come "out of the heart." \Asunetos\ is a verbal adjective from \suniˆmi\, to put together, and \a\ privative, unintelligent, not able to put together the manifest evidence about God (verse 20|). Songs:darkness settled down on their hearts (\eskotisthˆ\, first aorist ingressive passive of \skotiz“\, to darken).

rwp@Romans:1:24 @{Wherefore} (\dio\). Paul's inexorable logic. See it also in verse 26| with the same verb and in verse 28| \kai\ like "and so." {God gave them up} (\pared“ken autous ho theos\). First aorist active indicative of \paradid“mi\, old and common verb to hand over (beside, \para\) to one's power as in strkjv@Matthew:4:12|. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man's moral freedom. Paul refers to this stage and state of man in strkjv@Acts:17:30| by "overlooked" (\huperid“n\). The withdrawal of God's restraint sent men deeper down. Three times Paul uses \pared“ken\ here (verses 24,26,28|), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. {That their bodies should be dishonoured} (\tou atimazesthai ta s“mata aut“n\). Contemplated result expressed by \tou\ (genitive article) and the passive infinitive \atimazesthai\ (from \atimos\, \a\ privative and \timos\, dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1Thessalonians:4:4; strkjv@1Corinthians:6:13|). Heathenism left its stamp on the bodies of men and women.

rwp@Romans:1:27 @{Turned} (\exekauthˆsan\). First aorist passive indicative, causative aorist, of \ekkai“\, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T. {Lust} (\orexei\). Only here in N.T. {Unseemliness} (\aschˆmosunˆn\). Old word from \aschˆmon\ (deformed). In N.T. only here and strkjv@Revelation:16:15|. {Recompense} (\antimisthian\). See on ¯2Corinthians:6:13| for only other N.T. instance of this late Pauline word, there in good sense, here in bad. {Which was due} (\hˆn edei\). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (\apolambanontes\, pay back as in strkjv@Luke:6:34|, and due as in strkjv@Luke:23:41|). Nature will attend to that in their own bodies and souls.

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

rwp@Romans:1:30 @Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul. {Whisperers} (\psithuristas\). Old word from \psithuriz“\, to speak into the ear, to speak secretly, an onomatopoetic word like \psithurismos\ (2Corinthians:12:20|) and only here in N.T. {Backbiters} (\katalalous\). Found nowhere else except in Hermas, compound like \katalale“\, to talk back (James:4:11|), and \katalalia\, talking back (2Corinthians:12:20|), talkers back whether secretly or openly. {Hateful to God} (\theostugeis\). Old word from \theos\ and \stuge“\. All the ancient examples take it in the passive sense and so probably here. Songs:\stugˆtos\ (Titus:3:13|). Vulgate has _deo odibiles_. {Insolent} (\hubristas\). Old word for agent from \hubriz“\, to give insult to, here alone in N.T. save strkjv@1Timothy:1:13|. {Haughty} (\huperˆphanous\). From \huper\ and \phainomai\, to appear above others, arrogant in thought and conduct, "stuck up." {Boastful} (\alazonas\). From \alˆ\, wandering. Empty pretenders, swaggerers, braggarts. {Inventors of evil things} (\epheuretas kak“n\). Inventors of new forms of vice as Nero was. Tacitus (_Ann_. IV. ii) describes Sejanus as _facinorum omnium repertor_ and Virgil (_Aen_. ii. 163) _scelerum inventor_. {Disobedient to parents} (\goneusin apeitheis\). Cf. strkjv@1Timothy:1:9; strkjv@2Timothy:3:2|. An ancient and a modern trait.

rwp@Romans:1:31 @{Without understanding} (\asunetous\). Same word in verse 21|. {Covenant-breakers} (\asunthetous\). Another paronomasia or pun. \A\ privative and verbal \sunthetos\ from \suntithˆmi\, to put together. Old word, common in LXX (Jeremiah:3:7|), men "false to their engagements" (Sanday and Headlam), who treat covenants as "a scrap of paper." {Without natural affection} (\astorgous\). Late word, \a\ privative and \storgˆ\, love of kindred. In N.T. only here and strkjv@2Timothy:3:3|. {Unmerciful} (\aneleˆmonas\). From \a\ privative and \eleˆm“n\, merciful. Late word, only here in N.T. Some MSS. add \aspondous\, implacable, from strkjv@2Timothy:3:3|. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization.

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

rwp@Romans:2:4 @{Or despiseth thou?} (\ˆ kataphroneis?\). Another alternative, that of scorn of God's kindness (\chrˆstotˆtos\, strkjv@2Corinthians:6:6|) and forbearance (\anochˆs\, old word, holding back from \anech“\, only here in N.T.) and longsuffering (\makrothumias\, late word for which see strkjv@2Corinthians:6:4,6|). \Kataphrone“\ is old verb to think down on (\kata, phrone“\) as in strkjv@Matthew:6:24; strkjv@1Corinthians:11:22|. This upstart Jew actually thinks down on God. And then "the riches" (\tou ploutou\) of all that comes from God. {Leadeth thee to repentance} (\eis metanoian se agei\). The very kindness (\to chrˆston\, the kindly quality) of God is trying to lead (conative present \agei\) thee to a right-about face, a change of mind and attitude (\metanoian\) instead of a complacent self-satisfaction and pride of race and privilege.

rwp@Romans:2:9 @{Every soul of man} (\pasan psuchˆn anthr“pou\). See strkjv@13:1| for this use of \psuchˆ\ for the individual. {Of the Jew first and also of the Greek} (\Ioudaiou te pr“ton kai Hellˆnos\). See on ¯1:16|. First not only in penalty as here, but in privilege also as in strkjv@2:11; strkjv@1:16|.

rwp@Romans:2:11 @{Respect of persons} (\pros“polˆmpsia\). Milligan (_Vocabulary_) considers this word (in N.T. only here, strkjv@Colossians:3:25; strkjv@Ephesians:6:9|) and \pros“polˆmptˆs\ (Acts:10:34|) and \pros“polˆmpte“\ (James:2:9|) the earliest definitely known Christian words, not in LXX or non-Christian writings. See on ¯Acts:10:34| for the formation in imitation of the Hebrew to take note of the face (\pros“pon, lamban“\), to judge by the face or appearance.

rwp@Romans:2:12 @{Have sinned} (\hˆmarton\). Constative aorist active indicative, "sinned," a timeless aorist. {Without law} (\anom“s\). Old adverb "contrary to law," "unjustly," but here in ignorance of the Mosaic law (or of any law). Nowhere else in N.T. {Shall also perish without law} (\anom“s kai apolountai\). Future middle indicative of \apollumi\, to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity. {Under law} (\en nom“i\). In the sphere of the Mosaic law. {By the law} (\dia nomou\). The Jew has to stand or fall by the Mosaic law.

rwp@Romans:2:14 @{That have no law} (\ta mˆ nomon echonta\). Better, "that have not the law" (the Mosaic law). {By nature} (\phusei\). Instrumental case of \phusis\, old word from \phu“\, to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right "they are a law to themselves" (\heautois eisin nomos\). This is an obvious reply to the Jewish critic.

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

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

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

rwp@Romans:2:29 @{Who is one inwardly} (\ho en t“i krupt“i\). Repeat \Ioudaios\ (Jew) here also, "the in the inward part Jew" (circumcision of the heart \peritomˆ kardias\ and not a mere surgical operation as in strkjv@Colossians:2:11|, in the spirit \en pneumati\, with which compare strkjv@2Corinthians:3:3,6|). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above. {Whose praise} (\hou ho epainos\). The antecedent of the relative \hou\ is \Ioudaios\ (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in strkjv@Galatians:49:8|.

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:3:4 @{Let God be found true} (\ginesth“ ho theos alˆthˆs\). "Let God continue to be true" (present middle imperative). {But every man a liar} (\pƒs de anthr“pos pseustˆs\). The contrast in \de\ really means, "though every man be found a liar." Cf. strkjv@Psalms:116:12|. {As it is written} (\kath“s gegraptai\). strkjv@Psalms:51:6|. {That thou mightest be justified} (\hop“s an dikai“thˆis\). \Hop“s\ rather than the common \hina\ for purpose and \an\ with the first aorist passive subjunctive of \dikaio“\. Used of God this verb here has to mean "declared righteous," not "made righteous." {Mightest prevail} (\nikˆseis\). Future active indicative with \hop“s\ of \nika“\, to win a victory, though B L have \nikˆsˆis\ (first aorist active subjunctive, the usual construction). {When thou comest into judgement} (\en t“i krinesthai se\). "In the being judged as to thee" (present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the LXX from the Hebrew infinitive construct.

rwp@Romans:3:5 @{What shall we say?} (\ti eroumen?\). Rhetorical question, common with Paul as he surveys the argument. {Commendeth} (\sunistˆsin\). This common verb \sunistˆmi\, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Corinthians:3:1; strkjv@4:2|) or to prove, to establish (2Corinthians:7:11; strkjv@Galatians:2:18; strkjv@Romans:5:8|). Either makes good sense here. {Who visiteth the wrath} (\ho epipher“n tˆn orgˆn\). "Who brings on the wrath," "the inflicter of the anger" (Vaughan). {I speak as a man} (\kata anthr“pon\). See strkjv@Galatians:3:15| for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used \kata anthr“pon\ and \ti eroumen\. Paul had not forgotten his rabbinical training.

rwp@Romans:3:7 @{Through my lie} (\en t“i em“i pseusmati\). ] Old word from \pseudomai\, to lie, only here in N.T. Paul returns to the imaginary objection in verse 5|. The MSS. differ sharply here between \ei de\ (but if) and \ei gar\ (for if). Paul "uses the first person from motives of delicacy" (Sanday and Headlam) in this supposable case for argument's sake as in strkjv@1Corinthians:4:6|. Songs:here he "transfers by a fiction" (Field) to himself the objection.

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

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

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

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

rwp@Romans:3:21 @{But now apart from the law} (\nuni de ch“ris nomou\). He now (\nuni\ emphatic logical transition) proceeds carefully in verses 21-31| the {nature} of the God-kind of righteousness which stands manifested (\dikaiosunˆ theou pephaner“tai\, perfect passive indicative of \phanero“\, to make manifest), the {necessity} of which he has shown in strkjv@1:18-3:20|. This God kind of righteousness is "apart from law" of any kind and all of grace (\chariti\) as he will show in verse 24|. But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets" (\marturoumenˆ\, present passive participle, \hupo tou nomou kai t“n prophˆt“n\), made plain continuously by God himself.

rwp@Romans:3:23 @{Sinned} (\hˆrmarton\). Constative second aorist active indicative of \hamartan“\ as in strkjv@5:12|. This tense gathers up the whole race into one statement (a timeless aorist). {And fall short} (\kai husterountai\). Present middle indicative of \hustere“\, to be \husteros\ (comparative) too late, continued action, still fall short. It is followed by the ablative case as here, the case of separation.

rwp@Romans:3:24 @{Being justified} (\dikaioumenoi\). Present passive participle of \dikaio“\, to set right, repeated action in each case, each being set right. {Freely} (\d“rean\). As in strkjv@Galatians:2:21|. {By his grace} (\tˆi autou chariti\). Instrumental case of this wonderful word \charis\ which so richly expresses Paul's idea of salvation as God's free gift. {Through the redemption} (\dia tˆs apolutr“se“s\). A releasing by ransom (\apo, lutr“sis\ from \lutro“\ and that from \lutron\, ransom). God did not set men right out of hand with nothing done about men's sins. We have the words of Jesus that he came to give his life a ransom (\lutron\) for many (Mark:10:45; strkjv@Matthew:20:28|). \Lutron\ is common in the papyri as the purchase-money in freeing slaves (Deissmann, _Light from the Ancient East_, pp. 327f.). {That is in Christ Jesus} (\tˆi en Christ“i Iˆsou\). There can be no mistake about this redemption. It is like strkjv@John:3:16|.

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

rwp@Romans:3:28 @{We reckon therefore} (\logizometha oun\). Present middle indicative. Westcott and Hort read \gar\ instead of \oun\. "My fixed opinion" is. The accusative and infinitive construction occurs after \logizometha\ here. On this verb \logizomai\, see strkjv@2:3; strkjv@4:3f.; strkjv@8:18; strkjv@14:14|. Paul restates verses 21f|.

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

rwp@Romans:4:1 @{What then shall we say?} (\ti oun eroumen?\). Paul is fond of this rhetorical question (4:1; strkjv@6:1; strkjv@7:7; strkjv@8:31; strkjv@9:14,30|). {Forefather} (\propatora\). Old word, only here in N.T. Accusative case in apposition with \Abraam\ (accusative of general reference with the infinitive). {Hath found} (\heurˆkenai\). Westcott and Hort put \heurˆkenai\ in the margin because B omits it, a needless precaution. It is the perfect active infinitive of \heurisk“\ in indirect discourse after \eroumen\. The MSS. differ in the position of \kata sarka\.

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

rwp@Romans:4:9 @{Is this blessing then pronounced?} (\ho makarismos oun houtos?\). "Is this felicitation then?" There is no verb in the Greek. Paul now proceeds to show that Abraham was said in strkjv@Genesis:15:6| to be set right with God by faith _before_ he was circumcised.

rwp@Romans:4:11 @{The sign of circumcision} (\sˆmeion peritomˆs\). It is the genitive of apposition, circumcision being the sign. {A seal of the righteousness of the faith} (\sphragida tˆs dikaiosunˆs tˆs piste“s\). \Sphragis\ is old word for the seal placed on books (Revelation:5:1|), for a signet-ring (Revelation:7:2|), the stamp made by the seal (2Timothy:2:19|), that by which anything is confirmed (1Corinthians:9:2|) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" (\tˆs en tˆi akrobustiƒi\), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism. {That he might be} (\eis to einai auton\). This idiom may be God's purpose (contemplated result) as in \eis to logisthˆnai\ below, or even actual result (so that he was) as in strkjv@1:20|. {Though they be in uncircumcision} (\di' akrobustias\). Simply, "of those who believe while in the condition of uncircumcision."

rwp@Romans:4:20 @{He wavered not through unbelief} (\ou diekrithˆ tˆi apistiƒi\). First aorist passive indicative of old and common verb \diakrin“\, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in strkjv@Matthew:21:22; strkjv@Mark:11:23; strkjv@Romans:14:23; strkjv@James:1:6|. "He was not divided in his mind by unbelief" (instrumental case). {Waxed strong through faith} (\enedunam“thˆ tˆi pistei\). First aorist passive again of \endunamo“\, late word to empower, to put power in, in LXX and Paul and strkjv@Acts:9:22|.

rwp@Romans:4:21 @{Being fully assured} (\plˆrophorˆtheis\). First aorist passive participle of \plˆrophore“\, from \plˆrophoros\ and this from \plˆrˆs\ and \pher“\, to bear or bring full (full measure), to settle fully. Late word, first in LXX but frequent in papyri in sense of finishing off or paying off. See on ¯Luke:1:1; strkjv@Romans:14:5|. {What he had promised} (\ho epˆggeltai\). Perfect middle indicative of \epaggellomai\, to promise, retained in indirect discourse according to usual Greek idiom. {He was able} (\dunatos estin\). Present active indicative retained in indirect discourse. The verbal adjective \dunatos\ with \estin\ is here used in sense of the verb \dunatai\ (Luke:14:31; strkjv@Acts:11:17|).

rwp@Romans:5:1 @{Being therefore justified by faith} (\dikai“thentes oun ek piste“s\). First aorist passive participle of \dikaio“\, to set right and expressing antecedent action to the verb \ech“men\. The \oun\ refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. {Let us have peace with God} (\eirˆnˆn ech“men pros ton theon\). This is the correct text beyond a doubt, the present active subjunctive, not \echomen\ (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the _tense_ to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive \eirˆnˆn sch“men\ would mean. A good example of \sch“men\ occurs in strkjv@Matthew:21:38| (\sch“men tˆn klˆronomian autou\) where it means: "Let us get hold of his inheritance." Here \eirˆnˆn ech“men\ can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in strkjv@Acts:9:31| \eichen eirˆnˆn\ (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (\dikai“thentes\) "made peace with God." Observe \pros\ (face to face) with \ton theon\ and \dia\ (intermediate agent) with \tou kuriou\.

rwp@Romans:5:2 @{We have had} (\eschˆkamen\). Perfect active indicative of \ech“\ (same verb as \ech“men\), still have it. {Our access} (\ten prosag“gˆn\). Old word from \prosag“\, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only strkjv@Ephesians:2:18; strkjv@3:12|. {Wherein we stand} (\en hˆi hestˆkamen\). Perfect active (intransitive) indicative of \histˆmi\. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us. {Let us rejoice} (\kauch“metha\). "Let us exult." Present middle subjunctive (volitive) because \ech“men\ is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

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

rwp@Romans:5:14 @{Even over them that had not sinned after the likeness of Adam's transgression} (\kai epi tous mˆ hamartˆsantas epi t“i homoi“mati tˆs parabase“s Adam\). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. {A figure} (\tupos\). See on ¯Acts:7:43; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@1Corinthians:10:6| for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

rwp@Romans:5:19 @Here again we have "the one" (\tou henos\) with both Adam and Christ, but "disobedience" (\parakoˆs\, for which see strkjv@2Corinthians:10:6|) contrasted with "obedience" (\hupakoˆs\), the same verb \kathistˆmi\, old verb, to set down, to render, to constitute (\katestathˆsan\, first aorist passive indicative, \katastathˆsontai\, future passive), and "the many" (\hoi polloi\) in both cases (but with different meaning as with "all men" above).

rwp@Romans:5:20 @{Came in beside} (\pareisˆlthen\). Second aorist active indicative of double compound \pareiserchomai\, late verb, in N.T. only here and strkjv@Galatians:2:4| which see. See also \eisˆlthen\ in verse 12|. The Mosaic law came into this state of things, in between Adam and Christ. {That the trespass might abound} (\hina pleonasˆi to parapt“ma\). It is usual to explain \hina\ here as final, as God's ultimate purpose. Songs:Denney who refers to strkjv@Galatians:3:19ff.; strkjv@Romans:7:7f|. But Chrysostom explains \hina\ here as \ekbasis\ (result). This is a proper use of \hina\ in the _Koin‚_ as we have seen. If we take it so here, the meaning is "so that the trespass abounded" (aorist active subjunctive of \pleonas“\, late verb, see on ¯2Thessalonians:1:3; strkjv@2Corinthians:8:15|). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. {Did abound more exceedingly} (\hupereperisseusen\). First aorist active indicative of \huperperisseu“\. Late verb, in N.T. only here and strkjv@2Corinthians:7:4| which see. A strong word. If \pleonaz“\ is comparative (\pleon\) \perisseu“\ is superlative (Lightfoot) and then \huperperisseu“\ goes the superlative one better. See \huperpleonaz“\ in strkjv@1Timothy:1:14|. The flood of grace surpassed the flood of sin, great as that was (and is).

rwp@Romans:5:21 @{That--even so grace might reign} (\hina--houtos kai hˆ charis basileusˆi\). Final \hina\ here, the purpose of God and the goal for us through Christ. Lightfoot notes the force of the aorist indicative (\ebasileusen\, established its throne) and the aorist subjunctive (\basileusˆi\, might establish its throne), the ingressive aorist both times. "This full rhetorical close has almost the value of a doxology" (Denney).

rwp@Romans:6:1 @{What shall we say then?} (\ti oun eroumen?\). "A debater's phrase" (Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace. {Shall we continue in sin?} (\epimen“men tˆi hamartiƒi?\). Present active deliberative subjunctive of \epimen“\, old verb to tarry as in Ephesus (1Corinthians:16:8|) with locative case. The practice of sin as a habit (present tense) is here raised. {That grace may abound} (\hina hˆ charis pteonasˆi\). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (\mˆ genoito\) and yet Paul faced it. There are occasionally so-called pietists who actually think that God's pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).

rwp@Romans:6:6 @{Our old man} (\ho palaios hˆm“n anthr“pos\). Only in Paul (here, strkjv@Colossians:3:9; strkjv@Ephesians:4:22|). {Was crucified with him} (\sunestaur“thˆ\). See on ¯Galatians:2:19| for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when "we died to sin" (verse 1|). {The body of sin} (\to s“ma tˆs hamartias\). "The body of which sin has taken possession" (Sanday and Headlam), the body marked by sin. {That so we should no longer be in bondage to sin} (\tou mˆketi douleuein hˆmas tˆi hamartiƒi\). Purpose clause with \tou\ and the present active infinitive of \douleu“\, continue serving sin (as slaves). Adds "slavery" to living in sin (verse 2|).

rwp@Romans:6:7 @{Is justified} (\dedikai“tai\). Perfect passive indicative of \dikaio“\, stands justified, set free from, adding this great word to death and life of verses 1,2|.

rwp@Romans:6:11 @{Reckon ye also yourselves} (\kai humeis logizesthe\). Direct middle imperative of \logizomai\ and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.

rwp@Romans:6:18 @{Ye became servants of righteousness} (\edoul“thˆte tˆi dikaiosunˆi\). First aorist passive indicative of \doulo“\, to enslave. "Ye were made slaves to righteousness." You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man's land" in this war.

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:7:10 @{This I found unto death} (\heurethˆ moi--hautˆ eis thanaton\). Literally, "the commandment the one for (meant for) life, this was found for me unto death." First aorist (effective) passive indicative of \heurisk“\, to find, not active as the English has it. It turned out so for me (ethical dative).

rwp@Romans:7:12 @{Holy, and righteous, and good} (\hagia kai dikaia kai agathˆ\). This is the conclusion (wherefore, \h“ste\) to the query in verse 7|. The commandment is God's and so holy like Him, just in its requirements and designed for our good. The modern revolt against law needs these words.

rwp@Romans:7:13 @{Become death unto me?} (\emoi egeneto thanatos?\). Ethical dative \emoi\ again. New turn to the problem. Admitting the goodness of God's law, did it issue in death for me? Paul repels (\mˆ genoito\) this suggestion. It was sin that (But sin, \alla hˆ hamartia\) "became death for me." {That it might be shown} (\hina phanˆi\). Final clause, \hina\ and second aorist passive subjunctive of \phain“\, to show. The sinfulness of sin is revealed in its violations of God's law. {By working death to me} (\moi katergazomenˆ thanaton\). Present middle participle, as an incidental result. {Might become exceedingly sinful} (\genˆtai kath' huperbolˆn hamart“los\). Second aorist middle subjunctive of \ginomai\ with \hina\ in final clause. On \kath' huperbolˆn\, see on ¯1Corinthians:12:31|. Our _hyperbole_ is the Greek \huperbolˆ\. The excesses of sin reveal its real nature. Only then do some people get their eyes opened.

rwp@Romans:7:17 @{Songs:now} (\nuni de\). A logical contrast, "as the case really stands." {But sin that dwelleth in me} (\all' hˆ enoikousa en emoi hamartia\). "But the dwelling in me sin." Not my true self, my higher personality, but my lower self due to my slavery to indwelling sin. Paul does not mean to say that his whole self has no moral responsibility by using this paradox. "To be saved from sin, a man must at the same time own it and disown it" (Denney).

rwp@Romans:7:18 @{In me} (\en emoi\). Paul explains this by "in my flesh" (\en tˆi sarki mou\), the unregenerate man "sold under sin" of verse 14|. {No good thing} (\ouk--agathon\). "Not absolutely good." This is not a complete view of man even in his unregenerate state as Paul at once shows. {For to will is present with me} (\to gar thelein parakeitai moi\). Present middle indicative of \parakeimai\, old verb, to lie beside, at hand, with dative \moi\. Only here in N.T. {The wishing} is the better self, {the doing not} the lower self.

rwp@Romans:7:19 @{But the evil which I would not} (\alla ho ou thel“ kakon\). Incorporation of the antecedent into the relative clause, "what evil I do not wish." An extreme case of this practise of evil is seen in the drunkard or the dope-fiend.

rwp@Romans:7:21 @{The law} (\ton nomon\). The principle already set forth (\ara\, accordingly) in verses 18,19|. This is the way it works, but there is no surcease for the stings of conscience.

rwp@Romans:7:23 @{A different law} (\heteron nomon\). For the distinction between \heteros\ and \allos\, see strkjv@Galatians:1:6f|. {Warring against} (\antistrateuomenon\). Rare verb (_Xenophon_) to carry on a campaign against. Only here in N.T. {The law of my mind} (\t“i nom“i tou noos\). The reflective intelligence Paul means by \noos\, "the inward man" of verse 22|. It is this higher self that agrees that the law of God is good (12,16,22|). {Bringing me into captivity} (\aichmal“tizonta\). See on this late and vivid verb for capture and slavery strkjv@Luke:21:24; strkjv@2Corinthians:10:5|. Surely it is a tragic picture drawn by Paul with this outcome, "sold under sin" (14|), "captivity to the law of sin" (23|). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds.

rwp@Romans:7:24 @{O wretched man that I am} (\talaip“ros eg“ anthr“pos\). "Wretched man I." Old adjective from \tla“\, to bear, and \p“ros\, a callus. In N.T. only here and strkjv@Revelation:3:17|. "A heart-rending cry from the depths of despair" (Sanday and Headlam). {Out of the body of this death} (\ek tou s“matos tou thanatou toutou\). Songs:the order of words demands. See verse 13| for "death" which finds a lodgment in the body (Lightfoot). If one feels that Paul has exaggerated his own condition, he has only to recall strkjv@1Timothy:1:15| when he describes himself a chief of sinners. He dealt too honestly with himself for Pharisaic complacency to live long.

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

rwp@Romans:8:7 @{Is not subject} (\ouch hupotassetai\). Present passive indicative of \hupotass“\, late verb, military term for subjection to orders. Present tense here means continued insubordination. {Neither indeed can it be} (\oude gar dunatai\). "For it is not even able to do otherwise." This helpless state of the unregenerate man Paul has shown above apart from Christ. Hope lies in Christ (7:25|) and the Spirit of life (8:2|).

rwp@Romans:8:8 @{Cannot please God} (\the“i aresai ou dunantai\). Because of the handicap of the lower self in bondage to sin. This does not mean that the sinner has no responsibility and cannot be saved. He is responsible and can be saved by the change of heart through the Holy Spirit.

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:8:15 @{The spirit of adoption} (\pneuma huiothesias\). See on this term \huiothesia\, strkjv@Galatians:4:5|. Both Jews and Gentiles receive this "adoption" into the family of God with all its privileges. "{Whereby we cry, Abba, Father}" (\en hˆi krazomen Abbƒ ho patˆr\). See strkjv@Galatians:4:6| for discussion of this double use of Father as the child's privilege.

rwp@Romans:8:16 @{The Spirit himself} (\auto to pneuma\). The grammatical gender of \pneuma\ is neuter as here, but the Greek used also the natural gender as we do exclusively as in strkjv@John:16:13| \ekeinos\ (masculine {he}), \to pneuma\ (neuter). See also strkjv@John:16:26| (\ho--ekeinos\). It is a grave mistake to use the neuter "it" or "itself" when referring to the Holy Spirit. {Beareth witness with our spirit} (\summarturei t“i pneumati hˆm“n\). See on ¯Romans:2:15| for this verb with associative instrumental case. See strkjv@1John:5:10f.| for this double witness.

rwp@Romans:8:17 @{Joint-heirs with Christ} (\sunklˆronomoi Christou\). A late rare double compound, in Philo, an Ephesian inscription of the imperial period (Deissmann, _Light from the Ancient East_, p. 92), papyri of the Byzantine period. See strkjv@8:29| for this idea expanded. Paul is fond of compounds of \sun\, three in this verse (\sunklˆronomoi, sunpasch“men, sundoxasth“men\). The last (first aorist passive subjunctive of \sundoxaz“\ with \hina\ (purpose), late and rare, here only in N.T.

rwp@Romans:8:19 @{The earnest expectation of creation} (\hˆ apokaradokia tˆs ktise“s\). This substantive has so far been found nowhere save here and strkjv@Phillipians:1:20|, though the verb \apokaradoke“\ is common in Polybius and Plutarch. Milligan (_Vocabulary_) thinks that Paul may have made the substantive from the verb. It is a double compound (\apo\, off from, \kara\, head, \doke“\, Ionic verb, to watch), hence to watch eagerly with outstretched head. {Waiteth for} (\apekdechetai\). See on ¯1Corinthians:1:7; strkjv@Galatians:5:5| for this rare word (possibly formed by Paul, Milligan). "To wait it out" (Thayer). {The revealing of the sons of God} (\tˆn apokalupsin t“n hui“n tou theou\). Cf. strkjv@1John:3:2; strkjv@2Thessalonians:2:8; strkjv@Colossians:3:4|. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it?

rwp@Romans:8:24 @{For by hope were we saved} (\tˆi gar elpidi es“thˆmen\). First aorist passive indicative of \s“z“\. The case of \elpidi\ is not certain, the form being the same for locative, instrumental and dative. Curiously enough either makes good sense in this context: "We were saved in hope, by hope, for hope" (of the redemption of the body).

rwp@Romans:8:26 @{Helpeth our infirmity} (\sunantilambanetai tˆi astheneiƒi hˆm“n\). Present middle indicative of \sunantilambanomai\, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and strkjv@Luke:10:40| in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. {How to pray} (\to ti proseux“metha\). Articular clause object of \oidamen\ (we know) and indirect question with the deliberative aorist middle subjunctive \proseux“metha\, retained in the indirect question. {As we ought} (\katho dei\). "As it is necessary." How true this is of all of us in our praying. {Maketh intercession} (\huperentugchanei\). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but \entugchan“\ occurs in verse 27| (a common verb). It is a picturesque word of rescue by one who "happens on" (\entugchanei\) one who is in trouble and "in his behalf" (\huper\) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.

rwp@Romans:8:27 @{He that searcheth} (\ho eraun“n\). God (1Samuel:16:7|). {According to the will of God} (\kata theon\). See strkjv@2Corinthians:7:9-11| for this phrase \kata theon\ (according to God). The Holy Spirit is the "other Paraclete" (John:14:16|) who pleads God's cause with us as Christ is our Paraclete with the Father (1John:2:1|). But more is true as here, for the Holy Spirit interprets our prayers to God and "makes intercession for us in accord with God's will."

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

rwp@Romans:8:31 @{For these things} (\pros tauta\). From strkjv@8:12| on Paul has made a triumphant presentation of the reasons for the certainty of final sanctification of the sons of God. He has reached the climax with glorification (\edoxasen\ in verse 30|). But Paul lets the objector have his say as he usually does so that in verses 31-39| he considers the objections. {If God is for us, who is against us?} (\ei ho theos huper hˆm“n, tis kath' hˆm“n?\). This condition of the first class carries Paul's challenge to all doubters. There is no one on a par with God. Note the two prepositions in contrast (\huper\, over, \kata\, down or against).

rwp@Romans:8:32 @{He that} (\hos ge\). "Who as much as this" (\ge\ here magnifying the deed, intensive particle). {Spared not} (\ouk epheisato\). First aorist middle of \pheidomai\, old verb used about the offering of Isaac in strkjv@Genesis:22:16|. See strkjv@Acts:20:29|. {Also with him} (\kai sun aut“i\). The gift of "his own son" is the promise and the pledge of the all things for good of verse 28|. Christ is all and carries all with him.

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

rwp@Romans:9:5 @{Of whom} (\ex h“n\). Fourth relative clause and here with \ex\ and the ablative. {Christ} (\ho Christos\). The Messiah. {As concerning the flesh} (\to kata sarka\). Accusative of general reference, "as to the according to the flesh." Paul limits the descent of Jesus from the Jews to his human side as he did in strkjv@1:3f|. {Who is over all, God blessed for ever} (\ho on epi pant“n theos eulogˆtos\). A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after \sarka\ (or colon) and start a new sentence for the doxology is very abrupt and awkward. See strkjv@Acts:20:28; strkjv@Titus:2:13| for Paul's use of \theos\ applied to Jesus Christ.

rwp@Romans:9:6 @{But it is not as though} (\ouch hoion de hoti\). Supply \estin\ after \ouch\: "But it is not such as that," an old idiom, here alone in N.T. {Hath come to nought} (\ekpept“ken\). Perfect active indicative of \ekpipt“\, old verb, to fall out. {For they are not all Israel, which are of Israel} (\ou gar pantes hoi ex Israˆl houtoi Israˆl\). "For not all those out of Israel (the literal Jewish nation), these are Israel (the spiritual Israel)." This startling paradox is not a new idea with Paul. He had already shown (Galatians:3:7-9|) that those of faith are the true sons of Abraham. He has amplified that idea also in strkjv@Romans:4|. Songs:he is not making a clever dodge here to escape a difficulty. He now shows how this was the original purpose of God to include only those who believed. {Seed of Abraham} (\sperma Abraam\). Physical descent here, but spiritual seed by promise in verse 8|. He quotes strkjv@Genesis:21:12f|.

rwp@Romans:9:9 @{A word of promise} (\epaggelias ho logos houtos\). Literally, "this word is one of promise." Paul combines strkjv@Genesis:18:10,14| from the LXX.

rwp@Romans:9:10 @{Having conceived of one} (\ex henos koitˆn echousa\). By metonomy with cause for the effect we have this peculiar idiom (\koitˆ\ being bed, marriage bed), "having a marriage bed from one" husband. One father and twins.

rwp@Romans:9:13 @Paul quotes strkjv@Malachi:1:2f|. {But Esau I hated} (\ton de Esau emisˆsa\). This language sounds a bit harsh to us. It is possible that the word \mise“\ did not always carry the full force of what we mean by "hate." See strkjv@Matthew:6:24| where these very verbs (\mise“\ and \agapa“\) are contrasted. Songs:also in strkjv@Luke:14:26| about "hating" (\mise“\) one's father and mother if coming between one and Christ. Songs:in strkjv@John:12:25| about "hating" one's life. There is no doubt about God's preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau.

rwp@Romans:9:16 @{Songs:then} (\ara oun\). In view of this quotation. {It is not of} (\ou\). We must supply \estin eleos\ with \ou\. "Mercy is not of." The articular participles (\tou thelontos, tou trechontos, tou ele“ntos\) can be understood as in the genitive with \eleos\ understood (mercy is not a quality of) or as the predicate ablative of source like \epiluse“s\ in strkjv@2Peter:1:20|. Paul is fond of the metaphor of running.

rwp@Romans:9:18 @{He hardeneth} (\sklˆrunei\). Pharaoh hardened his own heart also (Exodus:8:15,32; strkjv@9:34|), but God gives men up also (1:24,26,28|). This late word is used by the Greek physicians Galen and Hippocrates. See on ¯Acts:19:9|. Only here in Paul.

rwp@Romans:9:19 @{Why doth he still find fault?} (\ti eti memphetai?\). Old verb, to blame. In N.T. only here and strkjv@Hebrews:8:8|. Paul's imaginary objector picks up the admission that God hardened Pharaoh's heart. "Still" (\eti\) argues for a change of condition since that is true. {Withstandeth his will} (\t“i boulˆmati autou anthestˆken\). Perfect active indicative of \anthistˆmi\, old verb, maintains a stand (the perfect tense). Many have attempted to resist God's will (\boulˆma\, deliberate purpose, in N.T. only here and strkjv@Acts:27:43; strkjv@1Peter:4:3|). Elsewhere \thelˆma\ (Matthew:6:10|).

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

rwp@Romans:9:21 @{Or hath not the potter a right over the clay?} (\ˆ ouk echei exousian ho kerameus tou pˆlou?\). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?" \Pˆlos\, old word for clay, is mud or wet clay in strkjv@John:9:6,11,14f|. The old word for potter (\kerameus\) in N.T. only here and strkjv@Matthew:27:7,10|. {Lump} (\phuramatos\). Late word from \phura“\, to mix (clay, dough, etc.). {One part} (\ho men\) {--another} (\ho de\). Regular idiom for contrast (\men--de\) with the old demonstrative \ho\ (this), "this vessel (\skeuos\, old word as in strkjv@Mark:11:16|) for honour, that for dishonour." Paul thus claims clearly God's sovereign right (\exousian\, power, right, authority, from \exesti\) to use men (already sinners) for his own purpose.

rwp@Romans:9:24 @{But also from the Gentiles} (\alla kai ex ethn“n\). Paul had already alluded to this fact in strkjv@9:6f.| (cf. strkjv@Galatians:3:7-9|). Now he proceeds to prove it from the Old Testament.

rwp@Romans:10:1 @{Desire} (\eudokia\). No papyri examples of this word, though \eudokˆsis\ occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb \eudoke“\ is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew:11:26; strkjv@2Thessalonians:1:11; strkjv@Phillipians:1:15; strkjv@2:13; strkjv@Ephesians:1:5,9|). {Supplication} (\deˆsis\). Late word from \deomai\, to want, to beg, to pray. In the papyri. See strkjv@Luke:1:13|. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved" (\eis s“tˆrian\), literally "unto salvation." Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: _Non orasset Paul si absolute reprobati essent_ (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God's problem to him and pours out his prayer for the Jews in accordance with his strong words in strkjv@9:1-5|.

rwp@Romans:10:6 @{Saith thus} (\hout“s legei\). Paul personifies "the from faith righteousness" (\hˆ ek piste“s dikaiosunˆ\). A free reproduction from strkjv@Deuteronomy:30:11-14|. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this. {Say not in thy heart} (\mˆ eipˆis en tˆi kardiƒi sou\). Second aorist active subjunctive with \mˆ\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag“\, to bring or lead down. It is dependent on the preceding verb \anabˆsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@9:8|. It occurs three times here (verses 6-8|). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.

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

rwp@Romans:10:9 @{If thou shalt confess} (\ean homologˆsˆis\). Third class condition (\ean\ and first aorist active subjunctive of \homologe“\). {With thy mouth Jesus as Lord} (\en t“i stomati sou Kurion Iˆsoun\). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read \to rˆma en t“i stomati sou hoti Kurios Iˆsous\ (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in strkjv@1Corinthians:12:3; strkjv@Phillipians:2:11|. No Jew would do this who had not really trusted Christ, for \Kurios\ in the LXX is used of God. No Gentile would do it who had not ceased worshipping the emperor as \Kurios\. The word \Kurios\ was and is the touchstone of faith. {And shalt believe} (\kai pisteusˆis\). Same construction. Faith precedes confession, of course.

rwp@Romans:10:10 @{Man believeth} (\pisteuetai\). Impersonal construction, "it is believed" (present passive indicative of \pisteu“\). The order is reversed in this verse and the true order (faith, then confession). {Confession is made} (\homologeitai\). Impersonal construction again, "it is confessed," "man confesses." Both \kardiƒi\ (heart) and \stomati\ (mouth) are in the instrumental case.

rwp@Romans:10:11 @{Every one} (\pƒs\). Paul adds this word to the quotation from strkjv@Isaiah:28:16| already made in strkjv@9:33|.

rwp@Romans:10:12 @{Distinction} (\diastolˆ\). See on this word strkjv@3:22|. Here it is followed by the ablative case \Ioudaiou te kai Hellˆnos\ (between Jew and Greek). {Lord of all} (\Kurios pant“n\). See strkjv@Galatians:3:28|. {Rich} (\plout“n\). Present active participle of \ploute“\. See strkjv@Ephesians:3:8| "the unsearchable riches of Christ."

rwp@Romans:10:18 @{Did they not hear?} (\mˆ ouk ˆkousan?\). Rather, "Did they fail to hear?" (expecting the negative answer \mˆ\, while \ouk\ blends with the verb). See on ¯1Corinthians:9:5| for this construction. {Yea, verily} (\menounge\). Triple particle (\men, oun, ge\) as in strkjv@9:20|. {Sound} (\phthoggos\). Vibration of a musical string. See on ¯1Corinthians:14:7|. Only two N.T. examples. {The world} (\tˆs oikoumenˆs\). The inhabited earth as in strkjv@Luke:2:1|.

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

rwp@Romans:11:4 @{The answer of God} (\ho chrˆmatismos\). An old word in various senses like \chrˆmatiz“\, only here in N.T. See this use of the verb in strkjv@Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. {To Baal} (\tˆi Baal\). Feminine article. In the LXX the name \Baal\ is either masculine or feminine. The explanation is that the Jews put _Bosheth_ (\aischunˆ\, shame) for Baal and in the LXX the feminine article occurs because \aischunˆ\ is so, though here the LXX has the masculine \t“i\.

rwp@Romans:11:5 @{Remnant} (\limma\). Old word, but only here in N.T., but in papyri also and with this spelling rather than \leimma\. From \leip“\, to leave. {According to the election of grace} (\kat' eklogˆn charitos\). As in strkjv@9:6-13|. The election is all of God. Verse 6| explains it further.

rwp@Romans:11:8 @{A spirit of stupor} (\pneuma katanuxe“s\). The quotation is a combination of strkjv@Deuteronomy:19:4; strkjv@Isaiah:29:10; strkjv@6:9f|. This phrase is from strkjv@Isaiah:29:10|. \Katanuxis\ is a late and rare word from \katanuss“\, to prick or stick (Acts:2:37|), in LXX, here only in N.T., one example in _Pelagia-Legende_. The torpor seems the result of too much sensation, dulled by incitement into apathy. {That they should not see} (\tou mˆ blepein\). Genitive articular infinitive of negative purpose. {That they should not hear} (\tou mˆ akouein\). Songs:here also. See Stephen's speech (Acts:7:51f.|).

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

rwp@Romans:11:13 @{To you that are Gentiles} (\humin tois ethnesin\). "To you the Gentiles." He has a serious word to say to them. {Inasmuch then} (\eph' hoson men oun\). Not temporal, _quamdiu_, "so long as" (Matthew:9:15|), but qualitative _quatenus_ "in so far then as" (Matthew:25:40|). {I glorify my ministry} (\tˆn diakonian mou doxaz“\). As apostle to the Gentiles (\ethn“n apostolos\, objective genitive). Would that every minister of Christ glorified his ministry. {If by any means} (\ei p“s\). This use of \ei\ with purpose or aim is a kind of indirect discourse. {I may provoke} (\parazˆl“s“\). Either future active indicative or first aorist active subjunctive, see same uncertainty in strkjv@Phillipians:3:10| \katantˆs“\, but in strkjv@3:11| \katalab“\ after \ei\ is subjunctive. The future indicative is clear in strkjv@Romans:1:10| and the optative in strkjv@Acts:27:12|. Doubtful whether future indicative or aorist subjunctive also in \s“s“\ (save).

rwp@Romans:11:17 @{Branches} (\klad“n\). From \kla“\, to break. {Were broken off} (\exeklasthˆsan\). First aorist passive indicative of \ekkla“\. Play on the word \klados\ (branch) and \ekkla“\, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). {And thou} (\kai su\). An individual Gentile. {Being a wild olive} (\agrielaios “n\). This word, used by Aristotle, occurs in an inscription. Ramsay (_Pauline Studies_, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24| Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" (\para phusin\). {Wast grafted in} (\enekentristhˆs\). First aorist passive indicative of \enkentriz“\, to cut in, to graft, used by Aristotle. Belongs "to the higher _Koin‚_" (literary _Koin‚_) according to Milligan. {Partaker} (\sunkoin“nos\). Co-partner. {Fatness} (\piotˆtos\). Old word from \pi“n\ (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."

rwp@Romans:11:22 @{The goodness and the severity of God} (\chrˆstotˆta kai apotomian theou\). See on strkjv@Romans:2:2| for \chrˆstotˆs\, kindness of God. \Apotomia\ (here alone in the N.T.) is from \apotomos\, cut off, abrupt, and this adjective from \apotemn“\, to cut off. This late word occurs several times in the papyri. {If thou continue} (\ean epimenˆis\). Third class condition, \ean\ and present active subjunctive. {Otherwise} (\epei\). Ellipse after \epei\, "since if thou dost not continue." {Thou also} (\kai su\). Precisely as the Jewish branches of verse 17| were. {Shalt be cut off} (\ekkopˆsˆi\). Second future passive of \ekkopt“\, to cut out.

rwp@Romans:11:23 @{If they continue not in their unbelief} (\ean mˆ epimen“si tˆi apistiƒi\). Third class condition with the same verb used in verse 22| of the Gentile. Locative case of \apistiƒi\ here (same form as the instrumental in verse 20|). {For God is able} (\dunatos gar estin ho theos\). See this use of \dunatos estin\ in strkjv@4:21| rather than \dunatai\. This is the \crux\ of the whole matter. God is able.

rwp@Romans:11:24 @{Contrary to nature} (\para phusin\). This is the gist of the argument, the power of God to do what is contrary to natural processes. He put the wild olive (Gentile) into the good olive tree (the spiritual Israel) and made the wild olive (contrary to nature) become the good olive (\kallielaios\, the garden olive, \kallos\ and \elaia\ in Aristotle and a papyrus). {Into their own olive tree} (\tˆi idiƒi elaiƒi\). Dative case. Another argument _a fortiori_, "how much more" (\poll“i mallon\). God can graft the natural Israel back upon the spiritual Israel, if they become willing.

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

rwp@Romans:11:29 @{Without repentance} (\ametamelˆta\). See on strkjv@2Corinthians:7:10| for this word (\a\ privative and \metamelomai\, to be sorry afterwards). It is not \ametanoˆton\ (Romans:2:5|) from \a\ privative and \metanoe“\, to change one's mind. God is not sorry for his gifts to and calling of the Jews (9:4f.|).

rwp@Romans:11:30 @{Ye in time past} (\humeis pote\). Ye Gentiles (1:18-32|). {Were disobedient} (\epeithˆsate\). First aorist active indicative of \apeithe“\, to disbelieve and then to disobey. "Ye once upon a time disobeyed God." {By their disobedience} (\tˆi tout“n apeithiƒi\). Instrumental case, "by the disobedience of these" (Jews). Note "now" (\nun\) three times in this sentence.

rwp@Romans:11:32 @{Hath shut up} (\sunekleisen\). First aorist active indicative of \sunklei“\, to shut together like a net (Luke:5:6|). See strkjv@Galatians:3:22| for this word with \hupo hamartian\ (under sin). This is a resultant (effective) aorist because of the disbelief and disobedience of both Gentile (1:17-32|) and Jew (2:1-3:20|). {All} (\tous pantas\). "The all" (both Gentiles and Jews). {That he might have mercy} (\hina--eleˆsˆi\). Purpose with \hina\ and aorist active subjunctive. No merit in anyone, but all of grace. "The all" again, who receive God's mercy, not that "all" men are saved.

rwp@Romans:11:36 @{Of him} (\ex autou\), {through him} (\di' autou\), {unto him} (\eis auton\). By these three prepositions Paul ascribes the universe (\ta panta\) with all the phenomena concerning creation, redemption, providence to God as the {Source} (\ex\), the {Agent} (\di\), the {Goal} (\eis\). {For ever} (\eis tous ai“nas\). "For the ages." Alford terms this doxology in verses 33-36| "the sublimest apostrophe existing even in the pages of inspiration itself."

rwp@Romans:12:1 @{Therefore} (\oun\). This inferential participle gathers up all the great argument of chapters 1-11|. Now Paul turns to exhortation (\parakal“\), "I beseech you." {By the mercies} (\dia t“n oiktirm“n\). "By means of the mercies of God" as shown in his argument and in our lives. See strkjv@2Corinthians:1:3| for "the Father of mercies." {To present} (\parastˆsai\). First aorist active infinitive of \paristˆmi\, for which verb see strkjv@6:13|, a technical term for offering a sacrifice (Josephus, _Ant_. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke:2:22|), of the Christian presenting himself (Romans:6:13|), of God presenting the saved (Ephesians:5:27|), of Christ presenting the church (Colossians:1:28|). {Bodies} (\s“mata\). Songs:literally as in strkjv@6:13,19; strkjv@2Corinthians:5:10| and in contrast with \nous\ (mind) in verse 2|. {A living sacrifice} (\thusian z“san\). In contrast with the Levitical sacrifices of slain animals. Cf. strkjv@6:8,11,13|. Not a propitiatory sacrifice, but one of praise. {Acceptable} (\euareston\). "Well-pleasing." See on ¯2Corinthians:5:9|. {Which is your reasonable service} (\tˆn logikˆn hum“n latreian\). "Your rational (spiritual) service (worship)." For \latreia\, see on ¯9:4|. \Logikos\ is from \logos\, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and strkjv@1Peter:2:2| \to logikon gala\ (not logical milk, but the milk nourishing the soul).

rwp@Romans:12:2 @{Be not fashioned} (\mˆ sunschˆmatizesthe\). Present passive imperative with \mˆ\, stop being fashioned or do not have the habit of being fashioned. Late Greek verb \suschˆmatiz“\, to conform to another's pattern (1Corinthians:7:31; strkjv@Phillipians:2:7f.|). In N.T. only here and strkjv@1Peter:1:14|. {According to this world} (\t“i ai“ni tout“i\). Associative instrumental case. Do not take this age as your fashion plate. {Be ye transformed} (\metamorphousthe\). Present passive imperative of \metamorpho“\, another late verb, to transfigure as in strkjv@Matthew:17:2| (Mark:9:2|); strkjv@2Corinthians:3:18|, which see. On the distinction between \schˆma\ and \morphˆ\, see strkjv@Phillipians:2:7|. There must be a radical change in the inner man for one to live rightly in this evil age, "by the renewing of your mind" (\tˆi anakain“sei tou noos\). Instrumental case. The new birth, the new mind, the new (\kainos\) man. {That ye may prove} (\eis to dokimazein\). Infinitive of purpose with \eis to\, "to test" what is God's will, "the good and acceptable and perfect" (\to agathon kai euareston kai teleion\).

rwp@Romans:12:9 @{Without hypocrisy} (\anupokritos\). Late double compound adjective for which see strkjv@2Corinthians:6:6|. Hypocritical or pretended love is no love at all as Paul describes \agapˆ\ in strkjv@1Corinthians:13|. {Abhor} (\apostugountes\). Old verb with intensive (\apo\) dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, _Grammar_, pp. 1132ff.). This same idiom appears with \koll“menoi\ (cleaving) for which verb see on ¯1Corinthians:6:17|, with \proˆgoumenoi\ (preferring) in verse 10| (old verb here only in N.T.), and with the participles in verses 11-13| and again in verses 16-18|. One can supply \este\ if he prefers.

rwp@Romans:12:12 @{Patient in tribulation} (\tˆi thlipsei hupomenontes\). Songs:soon this virtue became a mark of the Christians.

rwp@Romans:12:16 @{Be of the same mind} (\to auto phronountes\). Absolute or independent use of the participle again as with all the participles through verse 18|, "thinking the same thing." {Set not your mind on high things} (\mˆ ta hupsˆla phronountes\). "Not thinking the high things" (\hupsˆlos\ from \hupsos\, height). Cf. strkjv@1Corinthians:13:5|. {Condescend to things that are lowly} (\tois tapeinois sunapagomenoi\). "Be carried away with (borne along with) the lowly things" (in contrast with \ta hupsˆla\, though the associative instrumental case may be masculine, "with lowly men." See strkjv@Galatians:2:13; strkjv@2Peter:3:17| for the only other N.T. examples of this old verb. {Be not wise} (\mˆ ginesthe phronimoi\). "Do not have the habit of becoming (\ginesthe\) wise in your own conceits" (\par' heautois\, beside yourselves). Note the imperative in the midst of infinitives and participles.

rwp@Romans:12:18 @{As much as in you lieth} (\to ex hum“n\). Accusative of general reference, "so far as what proceeds from you" ("the from you part"). See \to kat' eme\ in strkjv@1:15|. This phrase explains "if it be possible" (\ei dunaton\). "All _your_ part is to be peace" (Alford). For "be at peace" (\eirˆneuontes\) see strkjv@2Corinthians:13:11|.

rwp@Romans:13:2 @{He that resisteth} (\ho antitassomenos\). Present middle articular participle of \antitass“\, old verb to range in battle against as in strkjv@Acts:18:6|, "he that lines himself up against." {Withstandeth} (\anthestˆken\). Perfect active indicative of \anthistˆmi\ and intransitive, "has taken his stand against." {The ordinance of God} (\tˆi tou theou diatagˆi\). Late word, but common in papyri (Deissmann, _Light, etc._, p. 89), in N.T. only here and strkjv@Acts:7:53|. Note repetition of root of \tass“\. {To themselves} (\heautois\). Dative of disadvantage. See strkjv@Mark:12:40| for "shall receive a judgment" (\krina lˆmpsontai\). Future middle of \lamban“\.

rwp@Romans:13:3 @{A terror} (\phobos\). This meaning in strkjv@Isaiah:8:13|. Paul does not approve all that rulers do, but he is speaking generally of the ideal before rulers. Nero was Emperor at this time. {From the same} (\ex autˆs\). "From it" (\exousia\, personified in verse 4|).

rwp@Romans:13:8 @{Save to love one another} (\ei mˆ to allˆlous agapƒin\). "Except the loving one another." This articular infinitive is in the accusative case the object of \opheilete\ and partitive apposition with \mˆden\ (nothing). This debt can never be paid off, but we should keep the interest paid up. {His neighbour} (\ton heteron\). "The other man," "the second man." "Just as in the relations of man and God \pistis\ has been substituted for \nomos\, so between man and man \agapˆ\ takes the place of definite legal relations" (Sanday and Headlam). See strkjv@Matthew:22:37-40| for the words of Jesus on this subject. Love is the only solution of our social relations and national problems.

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

rwp@Romans:13:10 @{The fulfilment of the law} (\plˆr“ma nomou\). "The filling up or complement of the law" like \peplˆr“ken\ (perfect active indicative of \plˆro“\, stands filled up) in verse 8|. See strkjv@1Corinthians:13| for the fuller exposition of this verse.

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

rwp@Romans:13:12 @{Is far spent} (\proekopsen\). First aorist active indicative of \prokopt“\, to cut forward, to advance, old word for making progress. See strkjv@Luke:2:52; strkjv@Galatians:1:14; strkjv@2Timothy:2:16; strkjv@3:9|. {Is at hand} (\ˆggiken\). Perfect active indicative, "has drawn nigh." Vivid picture for day-break. {Let us therefore cast off} (\apoth“metha oun\). Aorist middle subjunctive (volitive) of \apotithˆmi\, to put off from oneself "the works of darkness" (\ta erga tou skotous\) as we do our night-clothes. {Let us put on} (\endus“metha\). Aorist middle subjunctive (volitive) of \endu“\, to put on. For this same contrast between putting off (\apotithˆmi\ and \apekdu“\) and putting on (\endu“\) see strkjv@Colossians:3:8-12|. {The armour of light} (\ta hopla tou photos\). The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see strkjv@1Thessalonians:5:8; strkjv@2Corinthians:6:7; strkjv@Romans:6:13; strkjv@Ephesians:6:13ff|.

rwp@Romans:13:13 @{Honestly} (\euschˆmon“s\). Paul is fond of the metaphor "walk" (\peripate“\), 33 times though not in the Pastoral Epistles. This old adverb (from \euschˆm“n\, graceful) occurs also in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:14:40|. The English word "honest" means honourable (Latin _honor_) and so decent. Wycliff translates strkjv@1Corinthians:12:32| by "unhonest," "honesty," "honest" for "less honourable, honour, honourable." {Not in revelling} (\mˆ k“mois\). Plural "revellings." See on ¯Galatians:5:21|. {Drunkenness} (\methais\). Plural again, "drunkennesses." See on ¯Galatians:5:21|. {In chambering} (\koitais\). Plural also. See on ¯Romans:9:10|. {Wantonness} (\aselgeiais\). Plural likewise. See on ¯2Corinthians:12:21; strkjv@Galatians:5:19|. {Not in strife and jealousy} (\mˆ eridi kai zˆl“i\). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).

rwp@Romans:14:2 @{One man} (\hos men\). "This one," demonstrative pronoun \hos\ with \men\. {Hath faith} (\pisteuei\). Like \echei pistin\ (Acts:14:9|). {But he that is weak} (\ho de asthen“n\). One would expect \hos de\ (but that one) in contrast with \hos men\. \Ho\ is demonstrative with \de\ sometimes, but here is probably just the article with \asthen“n\. {Herbs} (\lachana\). From \lachan“\, to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome.

rwp@Romans:14:5 @{One man} (\hos men\), {another} (\hos de\). Regular idiom of contrasted demonstratives (this one, that one). {One day above another} (\hˆmeran par' hˆmeran\). "Day beyond day." For this use of \para\ (beside) in comparison see strkjv@1:25; strkjv@Luke:13:2|. {Be fully assured} (\plˆrophoreisth“\). Present passive imperative of \plˆrophore“\, late compound verb for which see on ¯Luke:1:1; strkjv@Romans:4:21|. {In his own mind} (\en t“i idi“i noi\). Intelligent and honest decision according to the light possessed by each.

rwp@Romans:14:13 @{Let us not therefore judge one another any more} (\mˆketi oun allˆlous krin“men\). Present active subjunctive (volitive). "Let us no longer have the habit of criticizing one another." A wonderfully fine text for modern Christians and in harmony with what the Master said (Matthew:7:1|). {That no man put a stumbling block in his brother's way or an occasion of falling} (\to mˆ tithenai proskomma t“i adelph“i ˆ skandalon\). Articular present active infinitive of \tithˆmi\ in apposition with \touto\, accusative case after \krinate\: "Judge this rather, the not putting a stumbling block (see strkjv@9:32| for \proskomma\) or a trap (\skandalon\, strkjv@9:33|) for his brother" (\adelph“i\, dative of disadvantage).

rwp@Romans:14:14 @{I know and am persuaded in the Lord Jesus} (\oida kai pepeismai en kuri“i Iˆsou\). He knows it and stands persuaded (perfect passive indicative of \peith“\, to persuade), but in the sphere of the Lord Jesus (cf. strkjv@9:1|), not by mere rational processes. {Unclean of itself} (\kainon di' heautou\). Songs:Paul takes his stand with the "strong" as in strkjv@1Corinthians:8:4f.|, but he is not a libertine. Paul's liberty as to food is regulated by his life in the Lord. For this use of \koinos\, not as common to all (Acts:2:44; strkjv@4:32|), but unhallowed, impure, see on ¯Mark:7:2,5; strkjv@Acts:10:14,28|. God made all things for their own uses. {Save that} (\ei mˆ\). The exception lies not in the nature of the food (\di' heautou\), but in the man's view of it (to him, \ekein“i\, dative case).

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

rwp@Romans:14:20 @{Overthrow not} (\mˆ katalue\). "Destroy not," "do not loosen down" (carrying on the metaphor in \oikodomˆ\, building). {The work of God} (\to ergon tou theou\). The brother for whom Christ died, verse 15|. Perhaps with a side-glance at Esau and his mess of pottage. {But it is evil} (\alla kakon\). Paul changes from the plural \koina\ to the singular \kakon\. {With offence} (\dia proskommatos\). "With a stumbling-block" as in verse 13|. This use of \dia\ (accompaniment) is common. Songs:then it is addressed to the "strong" brother not to cause a stumbling-block by the way he eats and exercises his freedom.

rwp@Romans:14:22 @{Have thou to thyself before God} (\su--kata seauton eche en“pion tou theou\). Very emphatic position of \su\ at the beginning of the sentence, "Thou there." The old MSS. put \hˆn\ (relative "which") after \pistin\ and before \echeis\. This principle applies to both the "strong" and the "weak." He is within his rights to act "according to thyself," but it must be "before God" and with due regard to the rights of the other brethren. {In that which he approveth} (\en hoi dokimazei\). This beatitude cuts both ways. After testing and then approving (1:28; strkjv@2:18|) one takes his stand which very act may condemn himself by what he says or does. "It is a rare felicity to have a conscience untroubled by scruples" (Denney).

rwp@Romans:14:23 @{He that doubteth} (\ho diakrinomenos\). Present middle participle of \diakrin“\, to judge between (\dia\), to hesitate. See strkjv@James:1:6f.| for this same picture of the double-minded man. Cf. strkjv@Romans:4:20; strkjv@Mark:11:23|. {Is condemned} (\katakekritai\). Perfect passive indicative of \katakrin“\ (note \kata-\), "stands condemned." {If he eat} (\ean phagˆi\). Third class condition, \ean\ and second aorist active subjunctive. If in spite of his doubt, he eat. {Whatsoever is not of faith is sin} (\pan ho ouk ek piste“s hamartia estin\). {Faith} (\pistis\) here is subjective, one's strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in strkjv@16:25-27|. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14.

rwp@Romans:15:1 @{We the strong} (\hˆmeis hoi dunatoi\). Paul identifies himself with this wing in the controversy. He means the morally strong as in strkjv@2Corinthians:12:10; strkjv@13:9|, not the mighty as in strkjv@1Corinthians:1:26|. {The infirmities} (\ta asthenˆmata\). "The weaknesses" (cf. \asthen“n\ in strkjv@14:1,2|), the scruples "of the not strong" (\t“n adunat“n\). See strkjv@Acts:14:8| where it is used of the man weak in his feet (impotent). {To bear} (\bastazein\). As in strkjv@Galatians:6:2|, common in the figurative sense. {Not to please ourselves} (\mˆ heautois areskein\). Precisely Paul's picture of his own conduct in strkjv@1Corinthians:10:33|.

rwp@Romans:15:5 @{The God of patience and comfort} (\ho theos tˆs hupomonˆs kai tˆs paraklˆse“s\). Genitive case of the two words in verse 4| used to describe God who uses the Scriptures to reveal himself to us. See strkjv@2Corinthians:1:3| for this idea; strkjv@Romans:15:13| for "the God of hope"; strkjv@15:33| for "the God of peace." {Grant you} (\d“iˆ humin\). Second aorist active optative (_Koin‚_ form for older \doiˆ\) as in strkjv@2Thessalonians:3:16; strkjv@Ephesians:1:17; strkjv@2Timothy:1:16,18; strkjv@2:25|, though MSS. vary in strkjv@Ephesians:1:17; strkjv@2Timothy:2:25| for \d“ˆi\ (subjunctive). The optative here is for a wish for the future (regular idiom). {According to Christ Jesus} (\kata Christon Iˆsoun\). "According to the character or example of Christ Jesus" (2Corinthians:11:17; strkjv@Colossians:2:8; strkjv@Ephesians:5:24|).

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

rwp@Romans:15:14 @{I myself also} (\kai autos eg“\). See strkjv@7:25| for a like emphasis on himself, here in contrast with "ye yourselves" (\kai autoi\). The argument of the Epistle has been completed both in the main line (chapters 1-8|) and the further applications (9:1-15:13|). Here begins the Epilogue, the personal matters of importance. {Full of goodness} (\mestoi agathosunˆs\). See strkjv@2Thessalonians:1:11; strkjv@Galatians:5:22| for this LXX and Pauline word (in ecclesiastical writers also) made from the adjective \agathos\, good, by adding \-sunˆ\ (common ending for words like \dikaiosunˆ\. See strkjv@1:29| for \mestos\ with genitive and \peplˆr“menoi\ (perfect passive participle of \plˆro“\ as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The "all knowledge" is not to be pressed too literally, "our Christian knowledge in its entirety" (Sanday and Headlam). {To admonish} (\nouthetein\). To put in mind (from \nouthetˆs\ and this from \nous\ and \tithˆmi\). See on ¯1Thessalonians:5:12,14|. "Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul's aim in this Epistle?" (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1Thessalonians:1:8|).

rwp@Romans:15:15 @{I write} (\egrapsa\). Epistolary aorist. {The more boldly} (\tolmˆroter“s\). Old comparative adverb from \tolmˆr“s\. Most MSS. read \tolmˆroteron\. Only here in N.T. {In some measure} (\apo merous\). Perhaps referring to some portions of the Epistle where he has spoken plainly (6:12,19; strkjv@8:9; strkjv@11:17; strkjv@14:3,4,10|, etc.). {As putting you again in remembrance} (\hos epanamimnˆsk“n humas\). Delicately put with \h“s\ and \epi\ in the verb, "as if calling back to mind again" (\epi\). This rare verb is here alone in the N.T.

rwp@Romans:15:16 @{That I should be} (\eis to einai me\). The \eis to\ idiom with the infinitive again (verses 8,13|). {Minister} (\leitourgon\). Predicate accusative in apposition with \me\ and see strkjv@13:6| for the word. "The word here derives from the context the priestly associations which often attach to it in the LXX" (Denney). But this purely metaphorical use does not show that Paul attached a "sacerdotal" character to the ministry. {Ministering} (\hierourgounta\). Present active participle of \hierourge“\, late verb from \hierourgos\ (\hieros, erg“\), in LXX, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did. {The offering up of the Gentiles} (\hˆ prosphora t“n ethn“n\). Genitive of apposition, the Gentiles being the offering. They are Paul's offering. See strkjv@Acts:21:26|. {Acceptable} (\euprosdektos\). See strkjv@2Corinthians:6:2; strkjv@8:12|. Because "sanctified in the Holy Spirit" (\hˆgiasmenˆ en pneumati hagi“i\, perfect passive participle of \hagiaz“\).

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

rwp@Romans:15:25 @{But now} (\nuni de\). Repeats the very words used in 23|. {I go} (\poreuomai\). Futuristic present as in strkjv@John:14:2|. {Ministering unto the saints} (\diakonon tois hagiois\). Present active participle of purpose like \eulogounta\ in strkjv@Acts:3:26|. This collection had been one of Paul's chief cares for over a year now (see strkjv@2Corinthians:8; 9|). See strkjv@2Corinthians:8:4|.

rwp@Romans:15:26 @{For it hath been the good pleasure of Macedonia and Achaia} (\ˆudokˆsan gar Makedonia kai Achaia\). "For Macedonia and Achaia took pleasure." The use of \ˆudokˆsan\ (first aorist active indicative of \eudoke“\) shows that it was voluntary (2Corinthians:8:4|). Paul does not here mention Asia and Galatia. {A certain contribution} (\koin“nian tina\). Put thus because it was unknown to the Romans. For this sense of \koin“nian\, see strkjv@2Corinthians:8:4; strkjv@9:13|. {For the poor among the saints} (\eis tous pt“chous t“n hagi“n\). Partitive genitive. Not all there were poor, but strkjv@Acts:4:32-5:11; strkjv@6:1-6; strkjv@11:29f.; strkjv@Galatians:2:10| prove that many were.

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

rwp@Romans:15:31 @{That I may be delivered} (\hina rusth“\). First aorist passive subjunctive of \ruomai\, old verb to rescue. This use of \hina\ is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Acts:20:23; strkjv@21:4,13|). {May be acceptable to the saints} (\euprosdektos tois hagiois genˆtai\). "May become (second aorist middle subjunctive of \ginomai\) acceptable to the saints." The Judaizers would give him trouble. There was peril of a schism in Christianity.

rwp@Romans:15:32 @{That} (\hina\). Second use of \hina\ in this sentence, the first one sub-final (\hina rusth“\), this one final with \sunanapaus“mai\, first aorist middle subjunctive of the double compound verb \sunanapauomai\, late verb to rest together with, to refresh (\anapau“\ as in strkjv@Matthew:11:28|) one's spirit with (\sun\), with the associative instrumental case \humin\ (with you), only here in the N.T.

rwp@Romans:15:33 @{The God of peace} (\ho theos tˆs eirˆnˆs\). One of the characteristics of God that Paul often mentions in benedictions (1Thessalonians:5:23; strkjv@2Thessalonians:3:16; strkjv@2Corinthians:13:11; strkjv@Phillipians:4:9; strkjv@Romans:16:20|). Because of the "amen" here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul's having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world's life as Paul realized (1:15|). All men sooner or later hoped to see Rome.

rwp@Romans:16:1 @{I commend} (\sunistˆmi\). The regular word for letters of commendation as in strkjv@2Corinthians:3:1| (\sustatik“n epistol“n\). See also strkjv@Romans:3:5|. Songs:here verses 1,2| constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (\Phoibˆ\) means bright or radiant. {Sister} (\adelphˆn\). In Christ, not in the flesh. {Who is a servant of the church} (\ousan diakonon tˆs ekklˆsias\). The etymology of \diakonos\ we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. In favour of the technical sense of "deacon" or "deaconess" is the addition of "\tˆs ekklˆsias\" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in strkjv@1Timothy:3:8-13| Paul has a discussion of \gunaikas\ (verse 11|) either as women as deaconesses or as the wives of deacons (less likely though possible). The _Apostolic Constitutions_ has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in strkjv@1Timothy:5:9f|.

rwp@Romans:16:2 @{Worthily of the saints} (\axi“s t“n hagi“n\). Adverb with the genitive as in strkjv@Phillipians:1:27| because the adjective \axios\ is used with the genitive (Luke:3:8|). "Receive her in a way worthy of the saints." This word \hagios\ had come to be the accepted term for followers of Christ. {Assist her} (\parastˆte\). Second aorist (intransitive) active subjunctive of \paristˆmi\, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (\parestˆ\, strkjv@2Timothy:4:17|). Used with \hina\ as \prosdexˆsthe\. {In whatsoever matter} (\en h“i pragmati\). Incorporation of the antecedent (\pragmati\) into the relative clause (\h“i\). {She may have need of you} (\an hum“n chrˆizˆi\). Indefinite relative clause with \an\ and the present subjunctive of \chrˆiz“\ with genitive. {A succourer} (\prostatis\). Old and rare feminine form for the masculine \prostatˆs\, from \proistˆmi\ (\prostate“\, common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as \diakonon\ and is perhaps suggested here by \parastˆte\, just before. {Of mine own self} (\emou autou\). "Of me myself."

rwp@Romans:16:3 @In verses 3-16| Paul sends his greetings to various brethren and sisters in Rome. {Prisca and Aquila} (\Priskan kai Akulan\). This order always (Acts:18:18,26; strkjv@2Timothy:4:19|, and here) save in strkjv@Acts:18:2; strkjv@1Corinthians:16:19|, showing that Prisca was the more prominent. Priscilla is a diminutive of Prisca, a name for women in the Acilian gens. She may have been a noble Roman lady, but her husband was a Jew of Pontus and a tent-maker by trade. They were driven from Rome by Claudius, came to Corinth, then to Ephesus, then back to Rome, and again to Ephesus. They were good travelling Christians. {My fellow-workers} (\tous sunergous mou\). Both in tent-making and in Christian service in Corinth and Ephesus.

rwp@Romans:16:4 @{Laid down their own necks} (\ton heaut“n trachelon hupethˆkan\). First aorist active of \hupotithˆmi\, old verb to place under (the axe of the executioner), only here in N.T. in this sense, though in strkjv@1Timothy:4:16| to suggest. If literal or figurative, the incident may be connected with the uproar created by Demetrius in Ephesus. Certainly Paul felt deep obligation toward them (see strkjv@Acts:20:34|). {Not only I} (\ouk eg“ monos\). Rather, "not I alone" (adjective \monos\). The Gentile churches also (great mission workers).

rwp@Romans:16:5 @{The church that is in their house} (\tˆn kat' oikon aut“n ekklˆsian\). The early Christians had no church buildings. See also strkjv@Acts:12:2; strkjv@1Corinthians:16:19; strkjv@Philemon:1:2; strkjv@Colossians:4:15|. The Roman Christians had probably several such homes where they would meet. {Epainetus} (\Epaineton\). Nothing is known of him except this item, "the first-fruits of Asia" (\aparchˆ tˆs Asias\). An early convert from the province of Asia. Cf. strkjv@Acts:2:9; strkjv@1Corinthians:16:15| (about Stephanus and Achaia).

rwp@Romans:16:7 @{Andronicus and Junias} (\Andronicou kai Iounian\). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine. {Kinsmen} (\suggeneis\). Probably only fellow-countrymen as in strkjv@9:13|. {Fellow-prisoners} (\sunaichmal“tus\). Late word and rare (in Lucian). One of Paul's frequent compounds with \sun\. Literally, fellow captives in war. Perhaps they had shared one of Paul's numerous imprisonments (2Corinthians:11:23|). In N.T. only here, strkjv@Philemon:1:23; strkjv@Colossians:4:10|. {Of note} (\episˆmoi\). Stamped, marked (\epi sˆma\). Old word, only here and strkjv@Matthew:27:16| (bad sense) in N.T. {Among the apostles} (\en tois apostolois\). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. {Who have been in Christ before me} (\hoi kai pro emou gegonan en Christ“i\). Andronicus and Junias were converted before Paul was. Note \gegonan\ (_Koin‚_ form by analogy) instead of the usual second perfect active indicative form \gegonasin\, which some MSS. have. The perfect tense notes that they are still in Christ.

rwp@Romans:16:10 @{Apelles} (\Apellˆn\). A name among Jews and a famous tragic actor also. {The approved} (\ton dokimon\). The tried and true (1Corinthians:11:19; strkjv@2Corinthians:10:18; strkjv@13:7|). {Them which are of the household of Aristobulus} (\tous ek t“n Aristoboulou\). The younger Aristobulus was a grandson of Herod the Great. Lightfoot suggests that some of the servants in this household had become Christians, Aristobulus being dead.

rwp@Romans:16:11 @{Herodion} (\Her“idi“na\). Probably one belonging to the Herod family like that above. {Kinsman} (\suggenˆ\). Merely fellow-countryman. {Them of the household of Narcissus} (\tous ek t“n Narkissou\). "Narcissiani." There was a famous freedman of this name who was put to death by Agrippa. Perhaps members of his household.

rwp@Romans:16:14 @{Asyncritus} (\Asunkriton\). There is an inscription of a freedman of Augustus with this name. {Phlegon} (\Phlegonta\). No light on this name till the historian of the second century A.D. {Hermes} (\Hermˆn\). A very common slave name. {Patrobas} (\Patroban\). Name of a freedman of Nero, abbreviated form of Patrobius. {Hermas} (\Hermƒn\). Not the author of the Shepherd of Hermas. Common as a slave name, shortened form of Hermagoras, Hermogenes, etc. {The brethren that are with them} (\tous sun autois adelphous\). Perhaps a little church in the house of some one.

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

rwp@Romans:16:23 @{Gaius my host} (\Gaios ho xenos mou\). Perhaps the same Gaius of strkjv@1Corinthians:1:14| (Acts:19:29; strkjv@20:4|), but whether the one of strkjv@3John:1:1| we do not know. \Xenos\ was a guest friend, and then either a stranger (Matthew:25:35|) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2Timothy:4:20|) was "the treasurer of the city" (\ho oikonomos tˆs pole“s\), one of the outstanding men of Corinth, the "steward" (house-manager) or city manager. See strkjv@Luke:12:42; strkjv@16:1|. He is probably the administrator of the city's property. {Quartus} (\Kouartos\). Latin name for fourth.

rwp@Romans:16:26 @{But now is manifested} (\phaner“thentos de nun\). First aorist passive participle of \phanero“\, to make plain, genitive case in agreement with \mustˆriou\. {By the scriptures of the prophets} (\dia graph“n prophˆtik“n\). "By prophetic scriptures." Witnessed by the law and the prophets (3:21|). This thread runs all through Romans. {According to the command of the eternal God} (\kat' epitagˆn tou ai“niou theou\). Paul conceives that God is in charge of the redemptive work and gives his orders (1:1-5; strkjv@10:15f.|). The same adjective \ai“nios\ is here applied to God that is used of eternal life and eternal punishment in strkjv@Matthew:25:46|. {Unto obedience of faith} (\eis hupakoˆn tˆs piste“s\). See strkjv@1:5|. {Made known unto all the nations} (\eis panta ta ethnˆ gn“risthentos\). First aorist passive participle of \gn“riz“\, still the genitive case agreeing with \mustˆriou\ in verse 25|.

rwp@Titus:1:3 @{In his own seasons} (\kairois idiois\). Locative case. See strkjv@1Timothy:2:6; strkjv@6:15|. {In the message} (\en kˆrugmati\). See strkjv@1Corinthians:1:21; strkjv@2:4| for this word, the human proclamation (preaching) of God's word. {Wherewith I was intrusted} (\ho episteuthˆn\). Accusative relative \ho\ retained with the first aorist passive indicative of \pisteu“\ as in strkjv@1Timothy:1:11|. See strkjv@1Timothy:2:7|. {Of God our Saviour} (\tou s“tˆros hˆm“n theou\). In verse 4| he applies the words "\tou s“tˆros hˆm“n\" to Christ. In strkjv@2:13| he applies both \theou\ and \s“tˆros\ to Christ.

rwp@Titus:1:4 @{My true child} (\gnˆsi“i tekn“i\). See strkjv@1Timothy:1:2| for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke's brother. But one can get a clear picture of him by turning to strkjv@2Corinthians:2:13; strkjv@7:6-15; strkjv@8:6-24; strkjv@12:16-18; strkjv@Galatians:2:1-3; strkjv@Titus:1:4f.; strkjv@3:12; strkjv@2Timothy:4:10|. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus:3:12|). {After a common faith} (\kata koinˆn pistin\). Here \kata\ does mean standard, not aim, but it is a faith (\pistin\) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jude:1:3|). \Koinos\ does not here have the notion of unclean as in strkjv@Acts:10:14; strkjv@11:8|.

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

rwp@Titus:1:12 @{A prophet of their own} (\idios aut“n prophˆtˆs\). "Their own prophet." Self-styled "prophet" (or poet), and so accepted by the Cretans and by Cicero and Apuleius, that is Epimenides who was born in Crete at Cnossos. It is a hexameter line and Callimachus quoted the first part of it in a Hymn to Zeus. It is said that Epimenides suggested to the Athenians the erection of statues to "unknown gods" (Acts:17:23|). {Liars} (\pseustai\). See strkjv@1Timothy:1:10| for the word. The Cretans had a bad reputation on this line, partly due to their claim to having the tomb of Zeus. {Evil beasts} (\kaka thˆria\). "Wicked wild beasts." Lock asks if the Minotaur was partly responsible. {Idle gluttons} (\gasteres argai\). "Idle bellies." Blunt and forceful. See strkjv@Phillipians:3:19| "whose god is the belly" (\hˆ koilia\). Both words give the picture of the sensual gormandizer.

rwp@Titus:1:15 @{To them that are defiled} (\tois memiammenois\). Perfect passive articular participle of \miain“\, old verb, to dye with another colour, to stain, in N.T. only here, strkjv@Jude:1:8; strkjv@Hebrews:12:15|. See \memiantai\ (perf. pass. indic.) in this verse. \Molun“\ (1Corinthians:8:7|) is to smear. {Unbelieving} (\apistois\). As in strkjv@1Corinthians:7:12f.; strkjv@1Timothy:5:8|. The principle or proverb just quoted appears also in strkjv@1Corinthians:6:12; strkjv@10:23; strkjv@Romans:14:20|. For the defilement of mind (\nous\) and conscience (\suneidˆsis\) in both Gentile and Jew by sin, see strkjv@Romans:1:18-2:29|.

rwp@Titus:2:2 @{Aged men} (\presbutas\). See strkjv@Philemon:1:9| for this word. For discussion of family life see also Co strkjv@3:18-4:1; strkjv@Ephesians:5:22-6:9; strkjv@1Timothy:5:1-6:2|. For the adjectives here see strkjv@1Timothy:3:2,8|; for the substantives see strkjv@1Timothy:6:11|.

rwp@Titus:2:3 @{Aged women} (\presbutidas\). Old word, feminine of \presbutˆs\, only here in N.T. See \presbuteras\ in strkjv@1Timothy:5:2|. {Reverent} (\hieroprepeis\). Old word (\heiros, prepei\). Only here in N.T. Same idea in strkjv@1Timothy:2:10|. Like people engaged in sacred duties (Lock). {In demeanour} (\en katastˆmati\). Late and rare word (inscriptions) from \kathistˆmi\, deportment, only here in N.T. {Not slanderers} (\mˆ diabolous\). See strkjv@1Timothy:3:11; strkjv@2Timothy:3:3|. {Nor enslaved to much wine} (\mˆde oin“i poll“i dedoul“menas\). Perfect passive participle of \doulo“\, with dative case \oin“i\. See strkjv@1Timothy:3:8|. "It is proved by experience that the reclamation of a woman drunkard is almost impossible" (White). But God can do the "impossible." {Teachers of that which is good} (\kalodidaskalous\). Compound word found here alone, _bona docentes_ (teaching good and beautiful things). A sorely needed mission.

rwp@Titus:2:4 @{That they may train} (\hina s“phroniz“sin\). Purpose clause, \hina\ and present active subjunctive of \s“phroniz“\, old verb (from \s“phr“n\, sound in mind, \saos, phrˆn\, as in this verse), to make sane, to restore to one's senses, to discipline, only here in N.T. {To love their husbands} (\philandrous einai\). Predicate accusative with \einai\ of old adjective \philandros\ (\philos, anˆr\, fond of one's husband), only here in N.T. \Anˆr\ means man, of course, as well as husband, but only husband here, not "fond of men" (other men than their own). {To love their children} (\philoteknous\). Another old compound, here only in N.T. This exhortation is still needed where some married women prefer poodle-dogs to children.

rwp@Titus:2:7 @{Shewing thyself} (\seauton parechomenos\). Present middle (redundant middle) participle of \parech“\ with the reflexive pronoun \seauton\ as if the active voice \parech“n\. The _Koin‚_ shows an increasing number of such constructions (Robertson, _Grammar_, p. 811). See active in strkjv@1Timothy:1:4|. {An ensample} (\tupon\). For this word see strkjv@2Thessalonians:3:9; strkjv@Phillipians:3:17|. {Uncorruptness} (\aphthorian\). Only example, from late adjective \aphthoros\ (\a\ privative and \phtheir“\).

rwp@Titus:2:8 @{Sound} (\hugiˆ\, Attic usually \hugiƒ\ in accusative singular), elsewhere in Pastorals participle \hugian“n\ (verse 1|). {That cannot be condemned} (\akatagn“ston\). Only N.T. example (verbal, \a\ privative and \katagn“stos\) and in IV Macc. strkjv@4:47. Deissmann (_Bible Studies_, p. 200) quotes it from an inscription and the adverb from a papyrus. {He that is of the contrary part} (\ho ex enantias\). "The one on the opposite side" (your opponent). Cf. verse 9; strkjv@1Timothy:5:14|. {May be ashamed} (\hina entrapˆi\). Final clause with \hina\ and second aorist passive subjunctive of \entrep“\, to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in strkjv@2Thessalonians:3:14; strkjv@1Corinthians:4:14|. This sense in the papyri. {Evil} (\phaulon\). Old word, easy (easy morals), worthless; bad, as in strkjv@2Corinthians:5:10|.

rwp@Titus:2:10 @{Not purloining} (\mˆ nosphizomenous\). Present middle participle of \nosphiz“\, old verb (from \nosphi\, apart), in middle to set apart for oneself, to embezzle, in N.T. only here and strkjv@Acts:5:2f|. {Fidelity} (\pistin\). See strkjv@Galatians:5:22; strkjv@1Timothy:5:12| for \pistis\ in the sense of faithfulness. Nowhere else in the N.T. do we have \agathˆ\ with \pistis\ as here, but an Oxyr. papyrus (iii. 494, 9) has this very phrase (\pƒsan pistin endeiknumenˆi\). Westcott and Hort put \agapˆn\ in the margin. See strkjv@3:2|. {That they may adorn} (\hina kosm“sin\). Final clause with \hina\ and present active subjunctive. See strkjv@1Timothy:2:9| for \kosme“\. Paul shows slaves how they may "adorn" the teaching of God.

rwp@Titus:2:11 @{Hath appeared} (\epephanˆ\). "Did appear," the first Epiphany (the Incarnation). Second aorist passive indicative of \epiphain“\, old verb, in N.T. here, strkjv@3:4; strkjv@Luke:1:79; strkjv@Acts:27:20|. {Bringing salvation} (\s“tˆrios\). Old adjective from \s“tˆr\ (Saviour), here alone in N.T. except \to s“tˆrion\ (salvation, "the saving act") in strkjv@Luke:2:30; strkjv@3:6; strkjv@Ephesians:6:17|. {Instructing} (\paideuousa\). See strkjv@1Timothy:1:20|. {Ungodliness} (\asebeian\). See strkjv@Romans:1:18|. {Worldly lusts} (\tas kosmikas epithumias\). Aristotle and Plutarch use \kosmikos\ (from \kosmos\) about the universe as in strkjv@Hebrews:9:1| about the earthly. Here it has alone in N.T. the sense of evil "in this present age" as with \kosmos\ in strkjv@1John:2:16|. The three adverbs set off the opposite (soberly \s“phron“s\, righteously \dikai“s\, godly \euseb“s\).

rwp@Titus:2:13 @{Looking for} (\prosdechomenoi\). Present middle participle of \prosdechomai\, old verb, the one used of Simeon (Luke:2:25|) and others (Luke:2:38|) who were looking for the Messiah. {The blessed hope and appearing of the glory} (\tˆn makarian elpida kai epiphaneian tˆs doxˆs\). The word \epiphaneia\ (used by the Greeks of the appearance of the gods, from \epiphanˆs, epiphain“\) occurs in strkjv@2Timothy:1:10| of the Incarnation of Christ, the first Epiphany (like the verb \epephanˆ\, strkjv@Titus:2:11|), but here of the second Epiphany of Christ or the second coming as in strkjv@1Timothy:6:14; strkjv@2Timothy:4:1,8|. In strkjv@2Thessalonians:2:8| both \epiphaneia\ and \parousia\ (the usual word) occur together of the second coming. {Of our great God and Saviour Jesus Christ} (\tou megalou theou kai s“tˆros Iˆsou Christou\). This is the necessary meaning of the one article with \theou\ and \s“tˆros\ just as in strkjv@2Peter:1:1,11|. See Robertson, _Grammar_, p. 786. Westcott and Hort read \Christou Iˆsou\.

rwp@Titus:2:15 @{With all authority} (\meta pasˆs epitagˆs\). See strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8|. Assertion of authority is sometimes necessary. {Let no man despise thee} (\mˆdeis sou periphroneit“\). Present active imperative in prohibition of \periphrone“\, old verb, only here in N.T., to think around (on all sides). Literally, "let no man think around thee" (and so despise thee). In strkjv@1Timothy:4:12| it is \kataphroneit“\ (think down on), a stronger word of scorn, but this one implies the possibility of one making mental circles around one and so "out-thinking" him. The best way for the modern minister to command respect for his "authority" is to do thinking that will deserve it.

rwp@Titus:3:4 @{The kindness} (\hˆ chrˆstotˆs\). See strkjv@Romans:2:4| for this very word used of God as here. {His love toward man} (\hˆ philanthr“pia\). "The philanthrophy of God our Saviour." Old word from \philanthr“pos\, for love of mankind, in N.T. only here and strkjv@Acts:28:2|. {Appeared} (\epephanˆ\). See strkjv@2:11| and here as there the Incarnation of Christ. See strkjv@1Timothy:1:1| for \s“tˆr\ with \theos\ (God).

rwp@Titus:3:9 @{Fightings about the law} (\machas nomikas\). "Legal battles." See strkjv@1Timothy:6:4; strkjv@2Timothy:2:23|. Wordy fights about Mosaic and Pharisaic and Gnostic regulations. {Shun} (\periistaso\). Present middle imperative of \periistˆmi\, intransitive, step around, stand aside (2Timothy:2:16|). Common in this sense in the literary _Koin‚_. {Unprofitable} (\an“pheleis\). Old compound adjective (\a\ privative and \ophelos\), in N.T. only here and strkjv@Hebrews:7:18|.

rwp@Titus:3:11 @{Is perverted} (\exestraptai\). Perfect passive indicative of \ekstreph“\, old word to turn inside out, to twist, to pervert. Only here in N.T. {Self-condemned} (\autokatakritos\). Only known example of this double compound verbal adjective (\autos, kata, krin“\).

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