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rwp@Info_1Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

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: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: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:6:18 @{Flee} (\pheugete\). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses 13-17|) and also ruins the body itself. {Without the body} (\ektos tou s“matos\). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (\entos tou s“matos\) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (\ho porneu“n\) {sins against his own body} (\eis to idion s“ma hamartanei\) in a sense not true of other dreadful sins. The fornicator takes his body which belongs to Christ and unites it with a harlot. In fornication the body is the instrument of sin and becomes the subject of the damage wrought. In another sense fornication brings on one's own body the two most terrible bodily diseases that are still incurable (gonorrhea and syphilis) that curse one's own body and transmit the curse to the third and fourth generation. Apart from the high view given here by Paul of the relation of the body to the Lord no possible father or mother has the right to lay the hand of such terrible diseases and disaster on their children and children's children. The moral and physical rottenness wrought by immorality defy one's imagination.

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:9:1 @{Amos:I not free?} (\Ouk eimi eleutheros;\). Free as a Christian from Mosaic ceremonialism (cf. strkjv@9:19|) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in strkjv@8:13|. {Amos:I not an apostle?} (\ouk eimi apostolos;\). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. {Have I not seen Jesus our Lord?} (\ouchi Iˆsoun ton Kurion hˆm“n heoraka;\). Proof (15:8; strkjv@Acts:9:17,27; strkjv@18:9; strkjv@22:14,17f.; strkjv@2Corinthians:12:1ff.|) that he has the qualification of an apostle (Acts:1:22|) though not one of the twelve. Note strong form of the negative \ouchi\ here. All these questions expect an affirmative answer. The perfect active \heoraka\ from \hora“\, to see, does not here have double reduplication as in strkjv@John:1:18|.

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:11:19 @{Must be} (\dei einai\). Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. strkjv@Matthew:18:7|. {Heresies} (\haireseis\). The schisms naturally become {factions} or {parties}. Cf. strifes (\erides\) in strkjv@1:11|. See on ¯Acts:15:5| for \haireseis\, a choosing, taking sides, holding views of one party, heresy (our word). "Heresy is theoretical schism, schism practical heresy." Cf. strkjv@Titus:3:10; strkjv@2Peter:2:1|. In Paul only here and strkjv@Galatians:5:20|. {That} (\hina\). God's purpose in these factions makes {the proved ones} (\hoi dokimoi\) become {manifest} (\phaneroi\). "These \haireseis\ are a magnet attracting unsound and unsettled minds" (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today.

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

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

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homoi“s\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike“\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gn“sin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\h“s asthenester“i skeuei t“i gunaikei“i aponemontes timˆn\). Present active participle of \aponem“\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikei“i\ here is an adjective (female, feminine) from \gunˆ\ (woman, wife). She is termed "the weaker" (\t“i asthenester“i\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklˆronomoi charitos z“ˆs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to mˆ egkoptesthai tas proseuchas hum“n\). Purpose clause with \eis to\ and the present passive infinitive (with negative \mˆ\) of \egkopt“\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

rwp@1Thessalonians:5:21 @{Prove all things} (\panta [de] dokimazete\). Probably \de\ (but) is genuine. Even the gift of prophecy has to be tested (1Corinthians:12:10; strkjv@14:29|) to avoid error. Paul shows fine balance here. {Hold fast that which is good} (\to kalon katechete\). Keep on holding down the beautiful (noble, morally beautiful). Present imperative \kat-ech“\ (perfective use of \kata-\ here).

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

rwp@Info_2Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

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: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@2Peter:2:3 @{In covetousness} (\en pleonexiƒi\). As did Balaam (verse 15|). These licentious Gnostics made money out of their dupes. A merely intellectual Gnosticism had its fruit in immorality and fraud. {With feigned words} (\plastois logois\). Instrumental case. \Plastos\ is verbal adjective (from \plass“\, to mould as from clay, for which see strkjv@Romans:9:20|), here only in N.T. "With forged words." See sample in strkjv@3:4|. {Shall make merchandise of you} (\humas emporeusontai\). Future middle of \emporeuomai\ (from \emporos\, a travelling merchant), old word, to go in for trade, in N.T. only here and strkjv@James:4:13|, which see. Cf. our emporium (John:2:16|, market house). {Whose sentence} (\hois to krima\). "For whom (dative case) the sentence" (verdict, not process \krisis\). {Now from of old} (\ekpalai\). Late and common compound adverb, in N.T. only here and strkjv@3:5|. {Lingereth not} (\ouk argei\). "Is not idle," old verb, \arge“\ (from \argos\ not working, alpha privative and \ergon\), here only in N.T. {Slumbereth not} (\ou nustazei\). Old and common verb (from \nu“\ to nod), in N.T. only here and strkjv@Matthew:25:5|. Note \ap“leia\ (destruction) three times in verses 1-3|.

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:3:16 @{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@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@3John:1:3 @{I rejoiced greatly} (\echarˆn lian\). As in strkjv@2John:1:4; strkjv@Phillipians:4:10|, not epistolary aorist, but reference to his emotions at the good tidings about Gaius. {When brethren came} (\erchomen“n adelph“n\). Genitive absolute with present middle participle of \erchomai\, and so with \marturount“n\ (bare witness, present active participle of \marture“\). Present participle here denotes repetition, from time to time. {To the truth} (\tˆi alˆtheiƒi\). Dative case. "As always in the Johannine writings, 'truth' covers every sphere of life, moral, intellectual, spiritual" (Brooke). {Even as thou walkest in truth} (\kath“s su en alˆtheiƒi peripateis\). "Thou" in contrast to Diotrephes (verse 9|) and others like him. On \peripate“\ see strkjv@1John:1:6| and on \en alˆtheiƒi\ see strkjv@2John:1:4|.

rwp@Acts:1:16 @{Brethren} (\andres adelphoi\). Literally, men, brethren or brother men. More dignified and respectful than just "brethren." Demosthenes sometimes said \Andres Athˆnaioi\. Cf. our "gentlemen and fellow-citizens." Women are included in this address though \andres\ refers only to men. {It was needful} (\edei\). Imperfect tense of the impersonal \dei\ with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in verse 20| (Psalms:69:25; strkjv@109:8|). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Luke:24:45|). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in strkjv@2Peter:1:21|. His description of Judas as "guide" (\hodˆgou\) to those who seized (\sullabousin\) Jesus is that of the base traitor that he was. This very verb occurs in strkjv@Luke:22:54| of the arrest of Jesus.

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:5:29 @{We must} (\dei\). Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Acts:4:20|). {Obey} (\peitharchein\). Old verb from \peithomai\ and \archˆ\, to obey a ruler. Only by Luke and Paul in the N.T.

rwp@Acts:15:28 @{To the Holy Spirit and to us} (\t“i pneumati t“i hagi“i kai hˆmin\). Dative case after \edoxen\ (third example, verses 22,25,28|). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8|). Jesus had promised that the Holy Spirit would guide them into all truth (John:16:13|). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again. {No greater burden} (\mˆden pleon baros\). The restrictions named did constitute some burden (cf. strkjv@Matthew:20:12|), for the old word \baros\ means weight or heaviness. Morality itself is a restraint upon one's impulses as is all law a prohibition against license.

rwp@Acts:20:30 @{From among your own selves} (\ex hum“n aut“n\). In sheep's clothing just as Jesus had foretold. The outcome fully justified Paul's apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians:2:8,18; strkjv@Ephesians:4:14; strkjv@5:6|). John will picture "antichrists" who went out from us because they were not of us (1John:2:18f.|). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. {Perverse things} (\diestrammena\). Perfect passive participle of \diastreph“\, old verb to turn aside, twist, distort as in strkjv@Acts:13:8,10|. {To draw away} (\tou apospƒin\). Articular genitive present active participle of purpose from \apospa“\, old verb used to draw the sword (Matthew:26:51|), to separate (Luke:22:41; strkjv@Acts:21:1|). The pity of it is that such leaders of dissension can always gain a certain following. Paul's long residence in Ephesus enabled him to judge clearly of conditions there.

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: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:2:14 @{Having blotted out} (\exaleipsas\). And so "cancelled." First aorist active participle of old verb \exaleiph“\, to rub out, wipe off, erase. In N.T. only in strkjv@Acts:3:19| (LXX); strkjv@Revelation:3:5; strkjv@Colossians:2:14|. Here the word explains \charisamenos\ and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). {The bond written in ordinances that was against us} (\to kath' hˆm“n cheirographon tois dogmasin\). The late compound \cheirographon\ (\cheir\, hand, \graph“\) is very common in the papyri for a certificate of debt or bond, many of the original \cheirographa\ (handwriting, "chirography"). See Deissmann, _Bible Studies_, p. 247. The signature made a legal debt or bond as Paul says in strkjv@Philemon:1:18f.|: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. _Documents_, p. 16). Undoubtedly "the handwriting in decrees" (\dogmasin\, the Mosaic law, strkjv@Ephesians:2:15|) was against the Jews (Exodus:24:3; strkjv@Deuteronomy:27:14-26|) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Romans:2:14f.|). Songs:Paul says "against us" (\kath' hˆm“n\) and adds "which was contrary to us" (\ho ˆn hupenantion hˆmin\) because we (neither Jew nor Gentile) could not keep it. \Hupenantios\ is an old double compound adjective (\hupo, en, antios\) set over against, only here in N.T. except strkjv@Hebrews:10:27| when it is used as a substantive. It is striking that Paul has connected the common word \cheirographon\ for bond or debt with the Cross of Christ (Deissmann, _Light, etc._, p. 332). {And he hath taken it out of the way} (\kai ˆrken ek tou mesou\). Perfect active indicative of \air“\, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (\air“n\) the sin of the world" (John:1:29|). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of \ˆrken\, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" (\ek tou mesou\). Nailing it to the cross (\prosˆl“sas auto t“i staur“i\). First aorist active participle of old and common verb \prosˆlo“\, to fasten with nails to a thing (with dative \staur“i\). Here alone in N.T., but in III Macc. strkjv@4:9 with the very word \staur“i\. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.

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

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

rwp@Galatians:4:1 @{Songs:long as} (\eph' hoson chronon\). "For how long a time," incorporation of the antecedent (\chronon\) into the relative clause. {The heir} (\ho klˆronomos\). Old word (\klˆros\, lot, \nemomai\, to possess). Illustration from the law of inheritance carrying on the last thought in strkjv@3:29|. {A child} (\nˆpios\). One that does not talk (\nˆ, epos\, word). That is a minor, an infant, immature intellectually and morally in contrast with \teleioi\, full grown (1Corinthians:3:1; strkjv@14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13|). {From a bondservant} (\doulou\). Slave. Ablative case of comparison after \diapherei\ for which verb see on ¯Matthew:6:26|. {Though he is lord of all} (\Kurios pant“n “n\). Concessive participle \“n\, "being legally owner of all" (one who has the power, \ho ech“n kuros\).

rwp@Galatians:5:6 @{Availeth anything} (\ischuei ti\). Old word to have strength (\isch–s\). See on ¯Matthew:5:13|. Neither Jew nor Greek has any recommendation in his state. See strkjv@3:28|. All stand on a level in Christ. {Faith working through love} (\pistis di' agapˆs energoumenˆ\). Middle voice of \energe“\ and "through love," "the moral dynamic" (Burton) of Paul's conception of freedom from law.

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:5:19 @{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:6:8 @{Corruption} (\phthoran\). For this old word from \phtheir“\, see on ¯1Corinthians:15:42|. The precise meaning turns on the context, here plainly the physical and moral decay or rottenness that follows sins of the flesh as all men know. Nature writes in one's body the penalty of sin as every doctor knows. {Eternal life} (\z“ˆn ai“nion\). See on ¯Matthew:25:46| for this interesting phrase so common in the Johannine writings. Plato used \ai“nios\ for perpetual. See also strkjv@2Thessalonians:1:9|. It comes as nearly meaning "eternal" as the Greek can express that idea.

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: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:9:14 @{How much more} (\pos“i mallon\). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. {Through the eternal Spirit} (\dia pneumatos ai“niou\). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. {Offered himself} (\heauton prosˆnegken\). Second aorist active indicative of \prospher“\ (used so often as in strkjv@5:1,3; strkjv@8:3|). The voluntary character of Christ's death is again emphasized. {Without blemish} (\am“mon\). Old compound adjective (Colossians:1:22; strkjv@1Peter:1:19|) as the sacrifice had to be (Exodus:29:1; strkjv@Leviticus:1:3,10|). {Shall cleanse from conscience} (\kathariei tˆn suneidˆsin hum“n\). Future active indicative of \kathariz“\. Some MSS. have \hˆm“n\ (our). The old Greek used \kathair“\, not \kathariz“\ (in inscriptions for ceremonial cleansing, Deissmann, _Bible Studies_, pp. 216f.), for cleansing. {From dead works} (\apo nekr“n erg“n\). As in strkjv@6:1|. "A pause might be made before \erg“n\, from dead--(not bodies but) works."

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:2:14 @{What doth it profit?} (\ti ophelos;\). Rhetorical question, almost of impatience. Old word from \ophell“\, to increase, in N.T. only here, verse 16; strkjv@1Corinthians:15:32|. "\Ti ophelos\ was a common expression in the vivacious style of a moral diatribe" (Ropes). {If a man say} (\ean legˆi tis\). Condition of third class with \ean\ and the present active subjunctive of \leg“\, "if one keep on saying." {He hath faith} (\pistin echein\). Infinitive in indirect assertion after \legˆi\. {But have not works} (\erga de mˆ echˆi\). Third-class condition continued, "but keeps on not having (\mˆ\ and present active subjunctive \echˆi\) works." It is the spurious claim to faith that James here condemns. {Can that faith save him?} (\mˆ dunatai hˆ pistis s“sai auton;\). Negative answer expected (\mˆ\). Effective aorist active infinitive \s“sai\ (from \s“z“\). The article \hˆ\ here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made.

rwp@James:4:8 @{Draw nigh to God} (\eggisate t“i the“i\). First aorist active imperative of \eggiz“\, late verb from \eggus\ (near) as in strkjv@Matthew:3:2|. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus:19:22|), as we should now. {Cleanse your hands} (\katharisate cheiras\). First aorist active imperative of \kathariz“\, to cleanse, from dirt in a ritual sense (Exodus:30:19-21; strkjv@Mark:7:3,19|). Here it is figurative, as in strkjv@Hosea:1:16; strkjv@Psalms:24:4|. If we always had clean (from sin) hands and hearts? {Ye sinners} (\hamart“loi\). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes). {Purify your hearts} (\hagnisate kardias\). First aorist active imperative of \hagniz“\, old verb from \hagnos\ (James:3:17|), ceremonially (Acts:21:24,26|), but here morally as in strkjv@1Peter:1:22; strkjv@1John:3:3|. Anarthrous use of \kardias\ as of \cheiras\ (wash hands, purify hearts). {Ye double-minded} (\dipsuchoi\). As in strkjv@1:8|.

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

rwp@John: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: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:9:41 @{If ye were blind} (\ei tuphloi ˆte\). Condition of second class with imperfect indicative in the protasis. The old word \tuphlos\ is from \tuph“\, to raise a smoke, to blind by smoke (literally and metaphorically). Here, of course, it is moral blindness. If the Pharisees were born morally blind, they would, like idiots, be without responsibility. {Ye would not have sin} (\ouk an eichete hamartian\). Regular form for conclusion of second-class condition, \an\ with imperfect. {But now ye say} (\nun de legete\). In contrast to the previous condition. See like contrast in strkjv@15:22,24|. They arrogantly asserted superior knowledge. {We see} (\blepomen\). The ignorant mob do not (7:49|). It is sin against light and is hopeless (Mark:3:29; strkjv@Matthew:12:31f.|). "Ye are witnesses against yourselves" (\martureite heautois\, strkjv@Matthew:23:31|).

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: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@Jude:1:7 @{Even as} (\h“s\). Just "as." The third instance (Jude:passes by the deluge) in Jude, the cities of the plain. {The cities about them} (\hai peri autas poleis\). These were also included, Admah and Zeboiim (Deuteronomy:29:23; strkjv@Hosea:11:8|). Zoar, the other city, was spared. {In like manner} (\ton homoion tropon\). Adverbial accusative (cf. \h“s\). Like the fallen angels. {Having given themselves over to fornication} (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu“\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Genesis:38:24; strkjv@Exodus:34:15f.|, etc.). Cf. \aselgeian\ in verse 4|. {Strange flesh} (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans:1:27|) for which the very word "sodomy" is used (Genesis:19:4-11|). The pronoun \heteras\ (other, strange) is not in strkjv@2Peter:2:10|. {Are set forth} (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in strkjv@Hebrews:12:1f|. {As an example} (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. strkjv@2Peter:2:6| has \hupodeigma\ (pattern). {Suffering} (\hupechousai\). Present active participle of \hupech“\, old compound, to hold under, often with \dikˆn\ (right, justice, sentence strkjv@2Thessalonians:1:9|) to suffer sentence (punishment), here only in N.T. {Of eternal fire} (\puros ai“niou\). Like \desmois aidiois\ in verse 7|. Cf. the hell of fire (Matthew:5:22|) and also strkjv@Matthew:25:46|. Jude:has no mention of Lot.

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

rwp@Luke:2:40 @{The child grew} (\ˆuxane\). Imperfect indicative of a very ancient verb (\auxan“\). This child grew and waxed strong (\ekrataiouto\, imperfect middle), a hearty vigorous little boy (\paidion\). Both verbs Luke used in strkjv@1:80| of the growth of John the Baptist as a child. Then he used also \pneumati\, in spirit. Here in addition to the bodily development Luke has "filled with wisdom" (\plˆroumenon sophiƒi\). Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. "The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity" (Plummer). {The grace of God} (\charis theou\). In full measure.

rwp@Luke:2:52 @{Advanced in wisdom and stature} (\proekopten tˆi sophiƒi kai hˆlikiƒi\). Imperfect active, he kept cutting his way forward as through a forest or jungle as pioneers did. He kept growing in stature (\hˆlikia\ may mean age, as in strkjv@12:25|, but stature here) and in wisdom (more than mere knowledge). His physical, intellectual, moral, spiritual development was perfect. "At each stage he was perfect for that stage" (Plummer). {In favour} (\chariti\). Or grace. This is ideal manhood to have the favour of God and men.

rwp@Luke:8:15 @{In an honest and good heart} (\en kardiƒi kalˆi kai agathˆi\). Peculiar to Luke. In verse 8| the land (\gˆn\) is called \agathˆn\ (really good, generous) and in verse 15| we have \en tˆi kalˆi gˆi\ ({in the beautiful or noble land}). Songs:Luke uses both adjectives of the heart. The Greeks used \kalos k' agathos\ of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin _honestus_ (fair, noble). The words are to be connected with "hold fast" (\katechousin\), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit (\karpophorousin\, an old expressive verb, \karpos\ and \phore“\). That is the proof of spiritual life. {In patience} (\en hupomonˆi\). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.

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

rwp@Luke: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: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:16:16 @{Entereth violently into it} (\eis autˆn biazetai\). A corresponding saying occurs in strkjv@Matthew:11:12| in a very different context. In both the verb \biazetai\, occurs also, but nowhere else in the N.T. It is present middle here and can be middle or passive in Matthew, which see. It is rare in late prose. Deissmann (_Bible Studies_, p. 258) cites an inscription where \biazomai\ is reflexive middle and used absolutely. Here the meaning clearly is that everyone forces his way into the kingdom of God, a plea for moral enthusiasm and spiritual passion and energy that some today affect to despise.

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: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:22:53 @{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@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:7:19 @{Making all meats clean} (\kathariz“n panta ta br“mata\). This anacoluthon can be understood by repeating {he says} (\legei\) from verse 18|. The masculine participle agrees with Jesus, the speaker. The words do not come from Jesus, but are added by Mark. Peter reports this item to Mark, probably with a vivid recollection of his own experience on the housetop in Joppa when in the vision Peter declined three times the Lord's invitation to kill and eat unclean animals (Acts:10:14-16|). It was a riddle to Peter as late as that day. "Christ asserts that _Levitical_ uncleanness, such as eating with unwashed hands, is of small importance compared with _moral_ uncleanness" (Vincent). The two chief words in both incidents, here and in Acts, are {defile} (\koino“\) and {cleanse} (\kathariz“\). "What God cleansed do not thou treat as defiled" (Acts:10:15|). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: {Perceive ye not?} (\ou noeite;\). They were making little use of their intelligence in trying to comprehend the efforts of Jesus to give them a new and true spiritual insight.

rwp@Mark:9:29 @{Save by prayer} (\ei mˆ en proseuchˆi\). The addition of "and of fasting" does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure. But it is needless and also untrue. Prayer is what the nine had failed to use. They were powerless because they were prayerless. Their self-complacency spelled defeat. strkjv@Matthew:17:20| has "because of your little faith" (\oligopistian\). That is true also. They had too much faith in themselves, too little in Christ. "They had trusted to the semi-magical power with which they thought themselves invested" (Swete). "Spirits of such malignity were quick to discern the lack of moral power and would yield to no other" (_ibid_.).

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@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:5:7 @{Obtain mercy} (\eleˆthˆsontai\) "Sal win pitie theirsels" (_Braid Scots_). "A self-acting law of the moral world" (Bruce).

rwp@Matthew:5:17 @{I came not to destroy, but to fulfil} (\ouk ˆlthon katalusai alla plˆr“sai\). The verb "destroy" means to "loosen down" as of a house or tent (2Corinthians:5:1|). Fulfil is to fill full. This Jesus did to the ceremonial law which pointed to him and the moral law he kept. "He came to fill the law, to reveal the full depth of meaning that it was intended to hold" (McNeile).

rwp@Matthew:5:22 @{But I say unto you} (\eg“ de leg“ humin\). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. "{Raca}" (\Raka\) and "{Thou fool}" (\M“re\). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that \m“re\ is a Hebrew word, but Field (_Otium Norvicense_) objects to that idea. "_Raca_ expresses contempt for a man's head=you stupid! _M“re_ expresses contempt for his heart and character=you scoundrel" (Bruce). "{The hell of fire}" (\tˆn geennan tou puros\), "the Gehenna of fire," the genitive case (\tou puros\) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2Kings:23:10|). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades (\hƒidˆs\) which is never used for the place of punishment, but for the _place of departed spirits_, without reference to their moral condition" (Vincent). The place of torment is in Hades (Luke:16:23|), but so is heaven.

rwp@Matthew:6:12 @{Our debts} (\ta opheilˆmata hˆm“n\). Luke (Luke:11:4|) has "sins" (\hamartias\). In the ancient Greek \opheilˆma\ is common for actual legal debts as in strkjv@Romans:4:4|, but here it is used of moral and spiritual debts to God. "Trespasses" is a mistranslation made common by the Church of England Prayer Book. It is correct in verse 14| in Christ's argument about prayer, but it is not in the Model Prayer itself. See strkjv@Matthew:18:28,30| for sin pictured again by Christ "as debt and the sinner as a debtor" (Vincent). We are thus described as having wronged God. The word \opheilˆ\ for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, _Bible Studies_, p. 221; _Light from the Ancient East,_ New ed., p. 331). We ask forgiveness "in proportion as" (\h“s\) we _also_ have forgiven those in debt to us, a most solemn reflection. \Aphˆkamen\ is one of the three k aorists (\ethˆka, ed“ka, hˆka\). It means to send away, to dismiss, to wipe off.

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 @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:11:9 @{And much more than a prophet} (\kai perissoteron prophˆtou\). Ablative of comparison after \perissoteron\ itself comparative though meaning exceeding (surrounded by, overflowing). John had all the great qualities of the true prophet: "Vigorous moral conviction, integrity, strength of will, fearless zeal for truth and righteousness" (Bruce). And then he was the Forerunner of the Messiah (Malachi:3:1|).

rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabolˆ\ from \paraball“\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allˆgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).

rwp@Matthew:13:44 @{And hid} (\kai ekrupsen\). Not necessarily bad morality. "He may have hid it to prevent it being stolen, or to prevent himself from being anticipated in buying a field" (Plummer). But if it was a piece of sharp practice, that is not the point of the parable. That is, the enormous wealth of the Kingdom for which any sacrifice, all that one has, is not too great a price to pay.

rwp@Matthew:15:6 @{Ye have made void the word of God} (\ekur“sate ton logon tou theou\). It was a stinging indictment that laid bare the hollow pretence of their quibbles about handwashing. \Kuros\ means force or authority, \akuros\ is without authority, null and void. It is a late verb, \akuro“\ but in the LXX, Gal strkjv@3:17|; and in the papyri Adjective, verb, and substantive occur in legal phraseology like cancelling a will, etc. The moral force of God's law is annulled by their hairsplitting technicalities and immoral conduct.

rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthr“pon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin‚_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

rwp@Matthew:23:25 @{From extortion and excess} (\ex harpagˆs kai akrasias\). A much more serious accusation. These punctilious observers of the external ceremonies did not hesitate at robbery (\harpages\) and graft (\akrasias\), lack of control. A modern picture of wickedness in high places both civil and ecclesiastical where the moral elements in life are ruthlessly trodden under foot. Of course, the idea is for both the outside \ektos\ and the inside (\entos\) of the cup and the platter (fine side dish). But the inside is the more important. Note the change to singular in verse 26| as if Jesus in a friendlier tone pleads with a Pharisee to mend his ways.

rwp@Matthew:23:27 @{Whited sepulchre} (\taphois kekoniamenois\). The perfect passive participle is from \konia“\ and that from \konia\, dust or lime. Whitened with powdered lime dust, the sepulchres of the poor in the fields or the roadside. Not the rock-hewn tombs of the well-to-do. These were whitewashed a month before the passover that travellers might see them and so avoid being defiled by touching them (Numbers:19:16|). In strkjv@Acts:23:3| Paul called the high priest a whited wall. When Jesus spoke the sepulchres had been freshly whitewashed. We today speak of whitewashing moral evil.

rwp@Matthew:24:23 @{Lo, here is the Christ, or here} (\idou h“de ho Christos ˆ h“de\). The false prophets (24:11|) create the trouble and now false Christs (\pseudo-Christoi\, verse 24|) offer a way out of these troubles. The deluded victims raise the cries of "Lo, here," when these false Messiahs arise with their panaceas for public ills (political, religious, moral, and spiritual).

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:28:20 @{Teaching them} (\didaskontes autous\). Christians have been slow to realize the full value of what we now call religious education. The work of teaching belongs to the home, to the church (sermon, Sunday school, young people's work, prayer-meeting, study classes, mission classes), to the school (not mixing of church and state, but moral instruction if not the reading of the Bible), good books which should be in every home, reading of the Bible itself. Some react too far and actually put education in the place of conversion or regeneration. That is to miss the mark. But teaching is part, a weighty part, of the work of Christians.

rwp@Revelation:1:3 @{Blessed} (\makarios\). As in strkjv@Matthew:5:3ff|. This endorses the book as a whole. {He that readeth} (\ho anagin“sk“n\). Present active singular articular participle of \anagin“sk“\ (as in strkjv@Luke:4:16|). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2Corinthians:3:14f.|). The church reader (\anagn“stˆs\, lector) gradually acquired an official position. John expects this book to be read in each of the seven churches mentioned (1:4|) and elsewhere. Today the public reading of the Bible is an important part of worship that is often poorly done. {They that hear} (\hoi akouontes\). Present active plural articular participle of \akou“\ (the audience). {And keep} (\kai tˆrountes\). Present active participle of \tˆre“\, a common Johannine word (1John:2:4|, etc.). Cf. strkjv@Matthew:7:24|. "The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages" (Moffatt). {Written} (\gegrammena\). Perfect passive participle of \graph“\. {For the time is at hand} (\ho gar kairos eggus\). Reason for listening and keeping. On \kairos\ see strkjv@Matthew:12:1|, time of crisis as in strkjv@1Corinthians:7:29|. How near \eggus\ (at hand) is we do not know any more than we do about \en tachei\ (shortly) in strkjv@1:1|.

rwp@Revelation:2:24 @{To you the rest} (\humin tois loipois\). Dative case. Those who hold out against Jezebel, not necessarily a minority (9:20; strkjv@19:21; strkjv@1Thessalonians:4:13|). {As many as} (\hosoi\). Inclusive of all "the rest." {This teaching} (\tˆn didachˆn tautˆn\). That of Jezebel. {Which} (\hoitines\). "Which very ones," generic of the class, explanatory definition as in strkjv@1:7|. {Know not} (\ouk egn“san\). Second aorist (ingressive) active of \gin“sk“\, "did not come to know by experience." {The deep things of Satan} (\ta bathea tou Satanƒ\). The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of "the deep things," some claiming this very language about Satan (the serpent) as Paul did of God (1Corinthians:2:10|). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1John:1:10; strkjv@3:10|). Perhaps both ideas are involved. {As they say} (\h“s legousin\). Probably referring to the heretics who ridicule the piety of the other Christians. {None other burden} (\ou--allo baros\). \Baros\ refers to weight (Matthew:20:12|), \phortion\, from \pher“\, to bear, refers to load (Galatians:6:5|), \ogkos\ to bulk (Hebrews:12:1|). Apparently a reference to the decision of the Jerusalem Conference (Acts:15:28|) where the very word \baros\ is used and mention is made about the two items in verse 20| (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in strkjv@Matthew:23:4|.

rwp@Revelation:17:4 @{Was arrayed} (\ˆn peribeblˆmenˆ\). Periphrastic past perfect indicative of \periball“\, to fling round one. {In purple and scarlet} (\porphuroun kai kokkinon\). Accusative retained after this passive verb of clothing, as so often. \Porphurous\ is old adjective for purple (from \porphura\), in N.T. only here and strkjv@John:19:2,5|. See preceding verse for \kokkinos\. {Decked} (\kechrus“menˆ\). Perfect passive participle of \chruso“\, old verb, to gild, to adorn with gold, here alone in N.T. {With gold and precious stone and pearls} (\chrusi“i kai lith“i timi“i kai margaritais\). Instrumental case. \Chrusi“i\ is cognate with the participle. \Lith“i timi“i\ is collective (18:12,16; strkjv@21:19|). There is a \zeugma\ also with \margaritais\ (18:12,16; strkjv@21:21|), for which word see strkjv@Matthew:7:6|. Probably John is thinking of the finery of the temple prostitutes in Asia Minor. {Full of abominations} (\gemon bdelugmat“n\). Agreeing with \potˆrion\, "cup" (neuter singular accusative). Some MSS. read \gem“n\ (nominative masculine like \ech“n\ in verse 3|, quite irregular). For \bdelugmat“n\ (genitive after \gemon\) see strkjv@Matthew:24:15|; (Mark:13:14|), common in the LXX for idol worship and its defilements (from \bdeluss“\, to render foul), both ceremonial and moral. See strkjv@Jeremiah:15:7|. {Even the unclean things of her fornication} (\kai ta akatharta tˆs porneias autˆs\). Either the accusative after \gemon\ as in verse 3| (and full of the unclean things of her fornication) or the object of \echousa\, like \potˆrion\.

rwp@Revelation:21:24 @{Amidst the light thereof} (\dia tou ph“tos autˆs\). Rather "by the light thereof." From strkjv@Isaiah:60:3,11,20|. All the moral and spiritual progress of moderns is due to Christ, and the nations of earth will be represented, including "the kings" (\hoi basileis\), mentioned also in strkjv@Isaiah:60:3|, "do bring their glory into it" (\pherousin tˆn doxan aut“n eis autˆn\). Present active indicative of \pher“\. Swete is uncertain whether this is a picture of heaven itself or "some gracious purpose of God towards humanity which has not yet been revealed" and he cites strkjv@22:2| in illustration. The picture is beautiful and glorious even if not realized here, but only in heaven.

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

rwp@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:7:9 @{I was alive} (\ez“n\). Imperfect active. Apparently, "the lost paradise in the infancy of men" (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd). {Sin revived} (\hˆ hamartia anezˆsen\). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" (\elthousˆs tˆs entolˆs\, genitive absolute). {But I died} (\eg“ de apethanon\). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.

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|.

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