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

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

rwp@1Corinthians:1:19 @{I will destroy} (\apol“\). Future active indicative of \apollumi\. Attic future for \apoles“\. Quotation from strkjv@Isaiah:29:14| (LXX). The failure of worldly statesmanship in the presence of Assyrian invasion Paul applies to his argument with force. The wisdom of the wise is often folly, the understanding of the understanding is often rejected. There is such a thing as the ignorance of the learned, the wisdom of the simple-minded. God's wisdom rises in the Cross sheer above human philosophizing which is still scoffing at the Cross of Christ, the consummation of God's power.

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

rwp@1Corinthians:1:25 @{The foolishness of God} (\to m“ron tou theou\). Abstract neuter singular with the article, the foolish act of God (the Cross as regarded by the world). {Wiser than men} (\soph“teron t“n anthr“p“n\). Condensed comparison, wiser than the wisdom of men. Common Greek idiom (Matthew:5:20; strkjv@John:5:36|) and quite forcible, brushes all men aside. {The weakness of God} (\to asthenes tou theou\). Same idiom here, {the weak act of God}, as men think, {is stronger} (\ischuroteron\). The Cross seemed God's defeat. It is conquering the world and is the mightiest force on earth.

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

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

rwp@1Corinthians:2:8 @{Knoweth} (\egn“ken\). Has known, has discerned, perfect active indicative of \gin“sk“\. They have shown amazing ignorance of God's wisdom. {For had they known it} (\ei gar egn“san\). Condition of the second class, determined as unfulfilled, with aorist active indicative in both condition (\egn“san\) and conclusion with \an\ (\ouk an estaur“san\). Peter in the great sermon at Pentecost commented on the "ignorance" (\kata agnoian\) of the Jews in crucifying Christ (Acts:3:17|) as the only hope for repentance on their part (Acts:3:19|). {The Lord of glory} (\ton Kurion tˆs doxˆs\). Genitive case \doxˆs\, means characterized by glory, "bringing out the contrast between the indignity of the Cross (Hebrews:12:2|) and the majesty of the Victim (Luke:22:69; strkjv@23:43|)" (Robertson and Plummer). See strkjv@James:2:1; strkjv@Acts:7:2; strkjv@Ephesians:1:17; strkjv@Hebrews:9:5|.

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

rwp@1Corinthians:7:22 @{The Lord's freedman} (\apeleutheros Kuriou\). \Apeleutheros\ is an old word for a manumitted slave, \eleutheros\ from \erchomai\, to go and so go free, \ap-\ from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ's slave (\doulos\). But Christ set us free from sin by paying the ransom (\lutron\) of his life on the Cross (Matthew:20:28; strkjv@Romans:8:2; strkjv@Galatians:5:1|). Christ is thus the _patronus_ of the _libertus_ who owes everything to his _patronus_. He is no longer the slave of sin (Romans:6:6,18|), but a slave to God (Romans:6:22|). {Likewise the freeman when called is Christ's slave} (\homoi“s ho eleutheros klˆtheis doulos estin Christou\). Those who were not slaves, but freemen, when converted, are as much slaves of Christ as those who were and still were slaves of men. All were slaves of sin and have been set free from sin by Christ who now owns them all.

rwp@1Corinthians:10:2 @{Were all baptized unto Moses in the cloud and in the sea} (\pantes eis ton M“usˆn ebaptisanto en tˆi nephelˆi kai en tˆi thalassˆi\). The picture is plain enough. The mystic cloud covered the people while the sea rose in walls on each side of them as they marched across. B K L P read \ebaptisanto\ (causative first aorist middle, got themselves baptized) while Aleph A C D have \ebaptisthˆsan\ (first aorist passive, were baptized). The immersion was complete for all of them in the sea around them and the cloud over them. Moses was their leader then as Christ is now and so Paul uses \eis\ concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Galatians:3:27|).

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

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

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

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

rwp@2Corinthians:2:4 @{Anguish} (\sunochˆs\). Ablative case after \ek\ (out of). Old word from \sunech“\, to hold together. Songs:contraction of heart (Cicero, _contractio animi_), a spiritual _angina pectoris_. In N.T. only here and strkjv@Luke:21:25|. {With many tears} (\dia poll“n dakru“n\). He dictated that letter "through tears" (accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping (\klai“n\) over the enemies of the Cross of Christ (Phillipians:3:18|). He twice mentions his tears in his speech at Miletus (Acts:20:19-31|). {But that ye might know the love} (\alla tˆn agapˆn hina gn“te\). Proleptic position of \agapˆn\ and ingressive second aorist active subjunctive \gn“te\, come to know.

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

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

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

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

rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdid“mi\, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. {By the determinate counsel and foreknowledge of God} (\tˆi h“rismenˆi boulˆi kai progn“sˆi tou theou\). Instrumental case. Note both purpose (\boulˆ\) and foreknowledge (\progn“sis\) of God and "determined" (\h“rismenˆ\, perfect passive participle, state of completion). God had willed the death of Jesus (John:3:16|) and the death of Judas (Acts:1:16|), but that fact did not absolve Judas from his responsibility and guilt (Luke:22:22|). He acted as a free moral agent. {By the hand} (\dia cheiros\). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. {Lawless men} (\anom“n\). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. {Ye did crucify} (\prospˆxantes\). First aorist active participle of \prospˆgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \t“i staur“i\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\prosˆl“sas t“i staur“i\) in strkjv@Colossians:2:14|. {Did slay} (\aneilate\). Second aorist active indicative with first aorist vowel \a\ instead of \o\ as is common in the _Koin‚_. This verb \anaire“\, to take up, is often used for kill as in strkjv@Acts:12:2|. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.

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

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

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

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

rwp@Acts:13:1 @{In the church that was there} (\kata tˆn ousan ekklˆsian\). Possibly distributed throughout the church (note "in the church" strkjv@11:26|). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. {Prophets and teachers} (\prophˆtai kai didaskaloi\). All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in strkjv@11:28|. The double use of \te\ here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (11:22|) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour's cross. Lucius of Cyrene was probably one of the original evangelists (11:20|). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). {Foster-brother} (\suntrophos\). Old word for nourished with or brought up with one _collactaneus_ (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.

rwp@Acts:13:29 @{From the tree} (\apo tou xulou\). Not here strictly a tree, but wood as already in strkjv@5:30; strkjv@10:29| and later in strkjv@Galatians:3:13|. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John:19:31|). Paul does not distinguish the details here. {Laid} (\ethˆkan\). First (kappa) aorist active indicative third plural of \tithˆmi\ in place of \ethesan\ the usual second aorist active plural form. {Tomb} (\mnˆmeion\). Memorial, common in the Gospels.

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

rwp@Acts:14:24 @{When they had spoken the word in Perga} (\lalˆsantes en Pergˆi ton logon\). Now they stopped and preached in Perga which they had apparently not done before (see strkjv@13:13f.|). After leaving Antioch they passed on through Pisidia, as if Antioch was not strictly in Pisidia (see on strkjv@13:14|) and into Pamphylia. They crossed from Perga to Attaleia, the port of Perga, sixteen miles down the Cestus, and capital of Pamphylia, to find a ship for Antioch in Syria. It is now called Adala and for long was the chief harbour of the south coast of Asia Minor. We do not know why they did not revisit Cyprus, perhaps because no permanent Gentile churches were founded there.

rwp@Acts:16:24 @{Into the inner prison} (\eis tˆn es“teran phulakˆn\). The comparative form from the adverb \es“\ (within), Ionic and old Attic for \eis“\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas ˆsphalisato aut“n\). First aorist (effective) middle of \asphaliz“\, from \asphalˆs\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu“\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xulopedˆ\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).

rwp@Acts:17:3 @{Opening and alleging} (\dianoig“n kai paratithemenos\). Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (\dianoig“\) used by him of the interpretation of the Scriptures by Jesus (Luke:24:32|) and of the opening of the mind of the disciples also by Jesus (Luke:24:45|) and of the opening of Lydia's heart by the Lord (16:14|). One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only "expounding" the Scriptures, he was also "propounding" (the old meaning of "allege") his doctrine or setting forth alongside the Scriptures (\para-tithemenos\), quoting the Scripture to prove his contention which was made in much conflict (1Thessalonians:2:2|), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul's powerful arguments, for the Cross was a stumbling-block to the Jews (1Corinthians:1:23|). {That it behoved the Christ to suffer} (\hoti ton Christon edei pathein\). The second aorist active infinitive is the subject of \edei\ with \ton Christon\, the accusative of general reference. This is Paul's major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke:24:25-27|). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in strkjv@Acts:3:18| and Paul again in strkjv@Acts:26:23|. The minor premise is the resurrection of Jesus from the dead. {To rise again from the dead} (\anastˆnai ek nekr“n\). This second aorist active infinitive \anastˆnai\ is also the subject of \edei\. The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1Thessalonians:4:14|) and argued always from Scripture (1Corinthians:15:3-4|) and from his own experience (Acts:9:22; strkjv@22:7; strkjv@26:8,14; strkjv@1Corinthians:15:8|). {This Jesus is the Christ} (\houtos estin ho Christos, ho Iˆsous\). More precisely, "This is the Messiah, viz., Jesus whom I am proclaiming unto you." This is the conclusion of Paul's line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness.

rwp@Acts:17:34 @{Clave unto him and believed} (\kollˆthentes aut“i episteusan\). First aorist passive of this strong word \kolla“\, to glue to, common in Acts (5:13; strkjv@8:29; strkjv@9:26; strkjv@10:28|) No sermon is a failure which leads a group of men (\andres\) to believe (ingressive aorist of \pisteu“\) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. {Dionysius the Areopagite} (\Dionusios ho Areopagitˆs\). One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. {A woman named Damaris} (\gunˆ onomati Damaris\). A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were "others" (\heteroi\) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in strkjv@1Corinthians:2:1-5| alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.

rwp@Acts:18:1 @{To Corinth} (\eis Korinthon\). Mummius had captured and destroyed Corinth B.C. 146. It was restored by Julius Caesar B.C. 46 as a boom town and made a colony. It was now the capital of the province of Achaia and the chief commercial city of Greece with a cosmopolitan population. It was only fifty miles from Athens. The summit of Acrocorinthus was 1,800 feet high and the ports of Cenchreae and Lechaeum and the Isthmus across which ships were hauled gave it command of the trade routes between Asia and Rome. The temple of Aphrodite on the Acrocorinthus had a thousand consecrated prostitutes and the very name to Corinthianize meant immorality. Not the Parthenon with Athene faced Paul in Corinth, but a worse situation. Naturally many Jews were in such a mart of trade. Philippi, Thessalonica, Beroea, Athens, all had brought anxiety to Paul. What could he expect in licentious Corinth?

rwp@Acts:18:25 @{Had been instructed in the way of the Lord} (\ˆn katˆchˆmenos tˆn hodon tou kuriou\). Periphrastic past perfect passive of \katˆche“\, rare in the old Greek and not in the LXX from \kata\ and \ˆche“\ (\ˆch“\, sound) as in strkjv@Luke:1:4|, to re-sound, to re-echo, to teach by repeated dinning into the ears as the Arabs do now, to teach orally by word of mouth (and ear). Here the accusative of the thing (the word) is retained in the passive like with \didask“\, to teach (Robertson, _Grammar_, p. 485). Being fervent in spirit (\ze“n t“i pneumati\). Boiling (from \ze“\, to boil, old and common verb, in N.T. only here and strkjv@Romans:12:11|) like boiling water or yeast. The Latin verb _ferveo_ means to boil or ferment. Locative case after it. {Taught carefully} (\edidasken akrib“s\). Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher. {Only the baptism of John} (\monon to baptisma I“anou\). It was a {baptism of repentance} (marked by repentance) as Paul said (13:24; strkjv@19:4|), as Peter said (2:38|) and as the Gospels tell (Mark:1:4|, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost.

rwp@Acts:18:27 @{Encouraged him} (\protrepsamenoi\). First aorist middle participle of \protrep“\, old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted (\boulomenou autou\, genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote (\egrapsan\) a letter of introduction to the disciples in Corinth to receive him (\apodexasthai auton\), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Corinthians:3:1|) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus. {Helped them much} (\sunebaleto polu\). Second aorist middle indicative of \sunball“\ used in strkjv@17:18| for "dispute," old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. {Through grace} (\dia tˆs charitos\). This makes sense if taken with "believed," as Hackett does (cf. strkjv@13:48; strkjv@16:14|) or with "helped" (1Corinthians:3:10; strkjv@15:10; strkjv@2Corinthians:1:12|). Both are true as the references show.

rwp@Acts:20:15 @{We came over against Chios} (\katˆntˆsamen antikrus Chiou\). Luke uses this _Koin‚_ verb several times (16:1; strkjv@18:19|), meaning to come right down in front of and the notion of \anta\ is made plainer by \antikrus\, face to face with, common "improper" preposition only here in the N.T. They probably lay off the coast (anchoring) during the night instead of putting into the harbour. The Island of Chios is about eight miles from the mainland. {The next day} (\tˆi heterƒi\). The third day in reality from Assos (the fourth from Troas), in contrast with \tˆi epiousˆi\ just before for Chios. {We touched at Samos} (\parebalomen eis Samon\). Second aorist active of \paraball“\, to throw alongside, to cross over, to put in by. Songs:Thucydides III. 32. Only here in the N.T. though in Textus Receptus in strkjv@Mark:4:30|. The word parable (\parabolˆ\) is from this verb. The Textus Receptus adds here \kai meinantes en Trogulli“i\ (and remaining at Trogyllium), but clearly not genuine. In passing from Chios to Samos they sailed past Ephesus to save time for Pentecost in Jerusalem (verse 16|), if in control of the ship, or because the captain allowed Paul to have his way. The island of Samos is still further down the coast below Chios. It is not stated whether a stop was made here or not. {The day after} (\tˆi echomenˆi\). The day holding itself next to the one before. Note Luke's three terms in this verse (\tˆi epiousˆi, tˆi heterƒi, tˆi echomenˆi\). This would be the fourth from Assos. {To Miletus} (\eis Milˆton\). About 28 miles south of Ephesus and now the site is several miles from the sea due to the silt from the Maeander. This city, once the chief city of the Ionian Greeks, was now quite eclipsed by Ephesus.

rwp@Acts:20:35 @{I gave you an example} (\hupedeixa\). First aorist active indicative of \hupodeiknumi\, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Luke:6:47|). \Hupodeigma\ means example (John:13:15; strkjv@James:5:10|). Songs:Paul appeals to his example in strkjv@1Corinthians:11:1; strkjv@Phillipians:3:17|. \Panta\ is accusative plural of general reference (in all things). {Songs:labouring ye ought to help} (\hout“s kopi“ntas dei antilambanesthai\). So, as I did. Necessity (\dei\). Toiling (\kopi“ntas\) not just for ourselves, but to help (\antilambanesthai\), to take hold yourselves (middle voice) at the other end (\anti\). This verb common in the old Greek, but in the N.T. only in strkjv@Luke:1:54; strkjv@Acts:20:35; strkjv@1Timothy:6:2|. This noble plea to help the weak is the very spirit of Christ (1Thessalonians:5:14; strkjv@1Corinthians:12:28; strkjv@Romans:5:6; strkjv@14:1|). In strkjv@1Thessalonians:5:14| \antechesthe t“n asthenount“n\ we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea. {He himself said} (\autos eipen\). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other _Agrapha_ of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on \makarion\ see on strkjv@Matthew:5:3-11|) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

rwp@Acts:21:2 @{Having found a ship} (\heurontes ploion\). Paul had used a small coasting vessel (probably hired) that anchored each night at Cos, Rhodes, Patara. He was still some four hundred miles from Jerusalem. But at Patara Paul caught a large vessel (a merchantman) that could sail across the open sea. {Crossing over unto Phoenicia} (\diaper“n eis Phoinikˆn\). Neuter singular accusative (agreeing with \ploion\) present active participle of \diapera“\, old verb to go between (\dia\) and so across to Tyre. {We went aboard} (\epibantes\). Second aorist active participle of \epibain“\.

rwp@Acts:27:4 @{We sailed under the lee of Cyprus} (\hupepleusamen tˆn Kupron\). First aorist active indicative of \hupople“\, to sail under. Cyprus was thus on the left between the ship and the wind from the northwest, under the protection of Cyprus. {Because the winds were contrary} (\dia to tous anemous einai enantious\). The articular infinitive after \dia\ and the accusative of general reference (\anemous\) with predicate accusative (\enantious\, facing them, in their very teeth if they went that way). The Etesian winds were blowing from the northwest so that they could not cut straight across from Sidon to Patara with Cyprus on the right. They must run behind Cyprus and hug the shore of Cilicia and Pamphylia.

rwp@Acts:27:5 @{When we had sailed across} (\diapleusantes\). First aorist active participle of \diaple“\ (another compound of \ple“\). {The sea which is off Cilicia and Pamphylia} (\to pelagos to kata tˆn Kilikian kai Pamphulian\). \Pelagos\ is properly the high sea as here. In strkjv@Matthew:18:6| (which see) Jesus uses it of "the depth of the sea." Only these examples in the N.T. The current runs westward along the coast of Cilicia and Pamphylia and the land would protect from the wind. {We came to Myra of Lycia} (\katˆlthamen eis Murra tˆs Lukias\). Literally, "We came down." This town was two and a half miles from the coast of Lycia. The port Andriace had a fine harbour and did a large grain business. No disciples are mentioned here nor at Lasea, Melita, Syracuse, Rhegium.

rwp@Acts:28:12 @{Touching} (\katachthentes\). First aorist passive participle of \katag“\, to go down to land, just the opposite of \anˆchthˆmen\ in verse 11| from \anag“\, to go up to sea. {At Syracuse} (\eis Surakousas\). The chief city of Sicily and eighty miles from Malta. Perhaps open weather and a southerly wind helped them across. Here it was that Alcibiades wrecked the power and glory of Athens. Why the ship spent three days we do not know.

rwp@Info_Colossians @ PURPOSE OF THE EPISTLE Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics (\hoi gn“stikoi\, the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from \doke“\, to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in strkjv@Phillipians:2:5-11|. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. Songs:then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus's _The Mystery-Religions and Christianity_, Glover's _The Conflict of Religion in the Early Roman Empire_, Kennedy's St. _Paul and the Mystery-Religions_, Lightfoot's _Commentary on Colossians_.

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

rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatˆllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagˆte\, be ye reconciled like \katallagˆte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en t“i s“mati tˆs sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \s“ma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastˆsai\). First aorist active (transitive) infinitive (of purpose) of \paristˆmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\am“mous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \m“mos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegklˆtous\). Old verbal adjective from \a\ privative and \egkale“\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katen“pion autou\), right down in the eye of Christ the Judge of all.

rwp@Colossians: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@Colossians:2:15 @{Having put off from himself} (\apekdusamenos\). Only here and strkjv@3:9| and one MS. of Josephus (\apekdus\). Both \apodu“\ and \ekdu“\ occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by \apekdusamenos\? What is meant by "the principalities and the powers" (\tas archas kai tas exousias\)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil" (American Standard Version) rather than "having put off from himself." In the Cross of Christ God showed his power openly without aid or help of angels. {He made a show of them} (\edeigmatisen\). First aorist active indicative of \deigmatiz“\, late and rare verb from \deigma\ (Jude:1:7|), an example, and so to make an example of. Frequent in the papyri though later than \paradeigmatiz“\ and in N.T. only here and strkjv@Matthew:1:19| of Joseph's conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly" (\en parrˆsiƒi\). {Triumphing over them on it} (\thriambeusas autous en aut“i\). On the Cross the triumph was won. This late, though common verb in _Koin‚_ writers (\ekthriambeu“\ in the papyri) occurs only twice in the N.T., once "to lead in triumph" (2Corinthians:2:14|), here to celebrate a triumph (the usual sense). It is derived from \thriambos\, a hymn sung in festal procession and is kin to the Latin _triumphus_ (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (\autous\, masculine regarded as personal agencies). Lightfoot adds, applying \thriambeusas\ to Christ: "The convict's gibbet is the victor's car." It is possible, of course, to take \aut“i\ as referring to \cheirographon\ (bond) or even to Christ.

rwp@Colossians:2:20 @{If ye died} (\ei apethanete\). Condition of the first class, assumed as true, \ei\ and second aorist active indicative of \apothnˆsk“\, to die. He is alluding to the picture of burial in baptism (2:12|). {From the rudiments of the world} (\apo t“n stoichei“n tou kosmou\). See strkjv@2:8|. {As though living in the world} (\h“s z“ntes en kosm“i\). Concessive use of the participle with \h“s\. The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah. {Why do ye subject yourselves to ordinances?} (\ti dogmatizesthe?\). Late and rare verb (three examples in inscriptions and often in LXX) made from \dogma\, decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (2:14|) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (2:16ff.|).

rwp@Colossians:4:13 @{And for them in Hierapolis} (\kai t“n en Hierƒi Polei\). The third of the three cities in the Lycus Valley which had not seen Paul's face (2:1|). It was across the valley from Laodicea. Probably Epaphras had evangelized all three cities and all were in peril from the Gnostics.

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

rwp@Ephesians:2:16 @{And might reconcile} (\kai apokatallaxˆi\). Final clause with \hina\ understood of first aorist active subjunctive of \apokatallass“\ for which see strkjv@Colossians:1:20,22|. {Them both} (\tous amphoterous\). "The both," "the two" (\tous duo\), Jew and Gentile. {In one body} (\en heni s“mati\). The "one new man" of verse 15| of which Christ is Head (1:23|), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God). {Thereby} (\en aut“i\). On the Cross where he slew the enmity (repeated here) between Jew and Gentile.

rwp@Ephesians:2:17 @{Preached peace} (\euˆggelisato eirˆnˆn\). First aorist middle of \euaggeliz“\. "He gospelized peace" to both Jew and Gentile, "to the far off ones" (\tois makran\) and "to the nigh ones" (\tois eggus\). By the Cross and after the Cross Christ could preach that message.

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

rwp@Galatians:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain“\, old word kin to \phask“\ (\bask“\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskant“s\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Iˆsous Christos proegraphˆ estaur“menos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph“\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph“\ was sometimes used in the sense of painting, but no example of \prograph“\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaur“menos\ is perfect passive participle of \stauro“\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.

rwp@Galatians:3:13 @{Redeemed us} (\hˆmas exˆgorasen\). First aorist active of the compound verb \exagoraz“\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz“\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek tˆs kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hˆm“n katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.

rwp@Galatians:6:2 @{Bear ye one another's burdens} (\allˆl“n ta barˆ bastazete\). Keep on bearing (present active imperative of \bastaz“\, old word, used of Jesus bearing his Cross in strkjv@John:19:17|. \Baros\ means weight as in strkjv@Matthew:20:12; strkjv@2Corinthians:4:17|. It is when one's load (\phortion\, verse 5|) is about to press one down. Then give help in carrying it. {Fulfil} (\anaplˆr“sate\). First aorist active imperative of \anaplˆro“\, to fill up, old word, and see on ¯Matthew:23:32; strkjv@1Thessalonians:2:16; strkjv@1Corinthians:14:16|. Some MSS. have future indicative (\anaplˆr“sete\).

rwp@Galatians:6:12 @{To make a fair show} (\eupros“pˆsai\). First aorist active infinitive of \eupros“pe“\, late verb from \eupros“pos\, fair of face (\eu, pros“pon\). Here only in N.T., but one example in papyri (Tebt. I. 19 12 B.C. 114) which shows what may happen to any of our N.T. words not yet found elsewhere. It is in Chrysostom and later writers. {They compel} (\anagkazousin\). Conative present active indicative, "they try to compel." {For the cross of Christ} (\t“i staur“i tou Christou\). Instrumental case (causal use, Robertson, _Grammar_, p. 532). Cf. strkjv@2Corinthians:2:13|. "For professing the cross of Christ" (Lightfoot).

rwp@Info_Hebrews @ THE PICTURE OF CHRIST At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Hebrews:1:1-3|), this Son who is God's Agent in the work of creation and of grace as we see it stated in strkjv@Phillipians:2:5-11; strkjv@Colossians:1:13-20; strkjv@John:1:1-18|. This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels (Hebrews:1:4-2:4|), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Hebrews:2:5-18|). Jesus is shown to be superior to Moses as God's Son over God's house (Hebrews:3:1-4:13|), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Hebrews:4:14-12:3|). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Hebrews:4:14-7:28|), works under a better covenant of grace (Hebrews:8:1-13|), works in a better sanctuary which is in heaven (Hebrews:9:1-12|), offers a better sacrifice which is his own blood (Hebrews:9:13-10:18|), and gives us better promises for the fulfilment of his task (Hebrews:10:19-12:3|). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. Songs:W. P. Du Bose calls his exposition of the book, _High Priesthood and Sacrifice_ (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mark:10:46; strkjv@Matthew:20:28; strkjv@John:10:17; strkjv@Matthew:26:28; strkjv@Romans:8:32; strkjv@1Peter:1:18f.; strkjv@1John:2:1f.; strkjv@Revelation:5:9|, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

rwp@Hebrews:2:9 @{Even Jesus} (\Iˆsoun\). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (\ton brachu ti par' aggelous ˆlatt“menon\), quoting and applying the language of the Psalm in verse 7| to Jesus (with article \ton\ and the perfect passive participle of \elatta“\). But this is not all. Death has defeated man, but Jesus has conquered death. {Because of the suffering of death} (\dia to pathˆma tou thanatou\). The causal sense of \dia\ with the accusative as in strkjv@1:14|. Jesus in his humanity was put lower than the angels "for a little while" (\brachu ti\). Because of the suffering of death we see (\blepomen\) Jesus crowned (\estephan“menon\, perfect passive participle of \stephano“\ from verse 7|), crowned already "with glory and honour" as Paul shows in strkjv@Phillipians:2:9-11| (more highly exalted, \huperups“sen\) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3|). {That by the grace of God he should taste death for every man} (\hop“s chariti theou huper pantos geusˆtai thanatou\). This purpose clause (\hop“s\ instead of the more usual \hina\) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (\huper\), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (\geuomai thanatou\) occurs in the Gospels (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27; strkjv@John:8:52|), though not in the ancient Greek. It means to see death (Hebrews:11:5|), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace (\chariti\, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read \ch“ris theou\ (apart from God) in place of \chariti theou\, Nestorian doctrine whatever the origin.

rwp@Hebrews:2:18 @{In that} (\en h“i\). Literally, "In which" (\=en tout“i en h“i\, in that in which), a causal idea, though in strkjv@Romans:14:22| \en h“i\ means "wherein." {Hath suffered} (\peponthen\). Second perfect active indicative of \pasch“\, permanent part of Christ's experience. {Being tempted} (\peirastheis\). First aorist passive participle of \peiraz“\. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew:4:8-11|), by Peter in the spirit of Satan (Matthew:16:22f.|), in Gethsemane (Matthew:26:39|), and caused intense suffering to Jesus (Luke:22:44; strkjv@Hebrews:5:8|). {He is able} (\dunatai\). This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathize with us (Hebrews:4:15|). {To succour} (\boˆthˆsai\). First aorist active infinitive of the old compound verb \boˆthe“\ (\boˆ\, a cry, \the“\, to run), to run at a cry or call for help (Matthew:15:25|). {Them that are tempted} (\tois peirazomenois\). Dative plural of the articular participle (present passive) of \peiraz“\. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (\autos\) their predicament and is able to help them to be faithful.

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

rwp@Hebrews:12:2 @{Looking unto} (\aphor“ntes eis\). Present active participle of \aphora“\, old verb to look away, "looking away to Jesus." In N.T. only here and strkjv@Phillipians:2:23|. Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in strkjv@11:26| (\apeblepen\). {The author} (\ton archˆgon\). See strkjv@2:10| for this word. "The pioneer of personal faith" (Moffatt). {Perfecter} (\telei“tˆn\). A word apparently coined by the writer from \teleio“\ as it has been found nowhere else. Vulgate has _consummator_. {For the joy} (\anti tˆs charas\). Answering to, in exchange for (verse 16|), at the end of the race lay the joy "set before him" (\prokeimenˆs aut“i\), while here was the Cross (\stauron\) at this end (the beginning of the race) which he endured (\hupemeinen\, aorist active indicative of \hupomen“\), {despising shame} (\aischunˆs kataphronˆsas\). The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" strkjv@Phillipians:2:8|). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it. {Hath sat down} (\kekathiken\). Perfect active indicative of \kathiz“\, and still is there (1:3|).

rwp@Hebrews:13:13 @{Let us therefore go forth to him} (\toinun exerch“metha pros auton\). Inferential particle (\toi, nun\), usually post-positive (Luke:20:25; strkjv@1Corinthians:9:26|) only N.T. examples. Present middle volitive subjunctive of \exerchomai\. "Let us keep on going out there to him." If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp" and take our stand with him there on Golgotha, "bearing his reproach (\ton oneidismon autou pherontes\) as Jesus himself endured the Cross despising the shame (12:2|) and as Moses accepted "the reproach of the Messiah" (11:26|) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans:8:1f.|) in it. This is the great passionate plea of the whole Epistle.

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

rwp@James:1:10 @{In that he is made low} (\en tˆi tapein“sei autou\). "In his low estate." Play on \tapein“sis\ (from \tapeino“\, strkjv@Phillipians:3:7|), like \tapeinos\ of verse 9|, old word in various senses, in N.T. only here, strkjv@Luke:1:48; strkjv@Acts:8:33; strkjv@Phillipians:3:21|. The Cross of Christ lifts up the poor and brings down the high. It is the great leveller of men. {As the flower of the grass} (\h“s anthos chortou\). From the LXX (Isaiah:40:6|). \Chortos\ means pasture, then grass (Mark:6:39|) or fodder. \Anthos\ is old word, in N.T. only here, verse 11; strkjv@1Peter:1:24| (same quotation). This warning is here applied to "the rich brother," but it is true of all. {He shall pass away} (\pareleusetai\). Future middle indicative (effective aoristic future, shall pass completely away from earth).

rwp@James:2:9 @{But if ye have respect of persons} (\ei de pros“polˆmpteite\). Condition of first class by contrast with that in verse 8|. For this verb (present active indicative), formed from \pros“pon lamban“\, here alone in the N.T., see in strkjv@2:1|. A direct reference to the partiality there pictured. {Ye commit sin} (\hamartian ergazesthe\). "Ye work a sin." A serious charge, apparently, for what was regarded as a trifling fault. See strkjv@Matthew:7:23|, \hoi ergazomenoi tˆn anomian\ (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from strkjv@Psalms:6:8|). {Being convicted} (\elegchomenoi\). Present passive participle of \elegch“\, to convict by proof of guilt (John:3:20; strkjv@8:9,46; strkjv@1Corinthians:14:24|). {As transgressors} (\h“s parabatai\). For this word from \parabain“\, to step across, to transgress, see strkjv@Galatians:2:18; strkjv@Romans:2:25,27|. See this very sin of partiality condemned in strkjv@Leviticus:19:15; strkjv@Deuteronomy:1:17; strkjv@16:19|. To the law and to the testimony.

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

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

rwp@Info_John @ LIKE THE JOHANNINE EPISTLES Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as "the Elder" (\ho presbuteros\), which fact has led some to argue for the mythical "Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself "the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Peter:5:1|) he calls himself "your fellow-elder" (\ho sunpresbuteros\). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in strkjv@1John:1:1-4| and the Cerinthian type which denied the identity of the man Jesus and the _aeon_ Christ which came on Jesus at his baptism and left him at his death on the Cross as in strkjv@1John:2:22|. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

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

rwp@John:3:14 @{Moses lifted up the serpent} (\M“usˆs hups“sen ton ophin\). Reference to strkjv@Numbers:21:7ff.| where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) "must" (\dei\, one of the heavenly things) "be lifted up" (\hups“thˆnai\, first aorist passive infinitive of \hupso“\, a word not used about the brazen serpent). In John \hupso“\ always refers to the Cross (8:28; strkjv@12:32,34|), though to the Ascension in Acts (Acts:2:33; strkjv@5:31|). Jesus is complimenting the standing and intelligence of Nicodemus as "the teacher of Israel" by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross).

rwp@John:4:4 @{He must needs pass through Samaria} (\Edei de auton dierchesthai dia tˆs Samarias\). Imperfect indicative of the impersonal verb \dei\ with subject infinitive (\dierchesthai\) and accusative of general reference (\auton\). Note repetition of \dia\. It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luke:9:51-56|).

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

rwp@John:6:19 @{When therefore they had rowed} (\elˆlakotes oun\). Perfect active participle of \elaun“\, old verb to march (Xenophon), to drive (James:3:4|), to row (Mark:6:48|). {Furlongs} (\stadious\). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mark:6:47|). It was about forty stadia (six miles) across. {They behold} (\the“rousin\). Graphic dramatic present active indicative of \the“re“\, vividly preserving the emotions of the disciples. {Walking} (\peripatounta\). Present active participle in the accusative case agreeing with \Iˆsoun\. {Drawing nigh unto the boat} (\eggus tou ploiou ginomenon\). Present middle participle of \ginomai\ describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water. {They were afraid} (\ephobˆthˆsan\). Ingressive aorist passive indicative of \phobeomai\, "they became afraid." Sudden change to the regular historical sequence.

rwp@John:6:23 @{Howbeit} (\alla\). Verse 23 is really an explanatory parenthesis in this long sentence. Tiberias, capital of Herod Antipas, diagonally across the lake, is only mentioned in John in the N.T. (6:1,23; strkjv@21:1|). {Boats} (\ploia\). Called "little boats" (\ploiaria\) in verse 24|.

rwp@John:6:24 @{When the multitude therefore saw} (\hote oun eiden ho ochlos\). Resumption and clarification of the complicated statements of verse 22|. {That Jesus was not there} (\hoti Iˆsous ouk estin ekei\). Present indicative retained in indirect discourse. They still did not understand how Jesus had crossed over, but they acted on the basis of the plain fact. {They themselves got into} (\enebˆsan autoi eis\). Second aorist active indicative of \embain“\ followed by \eis\ (both \en\ and \eis\ together as often in N.T.). {Seeking Jesus} (\zˆtountes ton Iˆsoun\). Present active participle of \zˆte“\. They had a double motive apart from the curiosity explained in verse 22|. They had clearly not given up the impulse of the evening before to make Jesus king (6:15|) and they had hopes of still another bountiful repast at the hands of Jesus as he said (6:26|).

rwp@John:6:25 @{When they found him} (\heurontes auton\). Second aorist active participle of \heurisk“\. Found him after search and in the synagogue as John explains (verse 59|) in Capernaum, perhaps that very synagogue built by a centurion (Luke:7:5|). {Rabbi} (\Rabbei\). See on ¯1:38| for this courteous title. {When camest thou hither?} (\pote h“de gegonas;\). Second perfect active indicative of \ginomai\. "When hast thou come?" We sought you anxiously on the other side of the lake and could not see how you came across (verses 22-24|).

rwp@John:6:68 @{Lord, to whom shall we go?} (\Kurie, pros tina apeleusometha;\). Peter is the spokesman as usual and his words mean that, if such a thought as desertion crossed their minds when the crowd left, they dismissed it instantly. They had made their choice. They accepted these very words of Jesus that had caused the defection as "the words of eternal life."

rwp@John:8:28 @{When ye have lifted up the Son of man} (\hotan hups“sˆte ton huion tou anthr“pou\). Indefinite temporal clause with \hotan\ (\hote + an\) and the first aorist active subjunctive of \hupso“\, to lift up (_Koin‚_ verb from \hupsos\, height), used several times in John of the Cross of Christ (3:14; strkjv@8:28; strkjv@12:32,34|). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up" (actually lift up, ingressive aorist). In strkjv@Acts:2:33| the verb is used of the Ascension. {Shall ye know} (\gn“sesthe\). Future (ingressive aoristic) middle of \gin“sk“\. _Cognoscetis ex re quod nunc ex verbo non creditis_ (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (16:8|). For {I am} (\eg“ eimi\) see on verse ¯24|. {As the Father taught me} (\Kath“s edidasken me ho patˆr\). This claim Jesus repeats (see verse 26|) and clearly makes on his arrival at the feast (7:16f.|). This fact marks Jesus off from the rabbis.

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

rwp@John:10:1 @{Verily, Verily} (\Amˆn, amˆn\). Solemn prelude by repetition as in strkjv@1:51|. The words do not ever introduce a fresh topic (cf. strkjv@8:34,51,58|). Songs:in strkjv@10:7|. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (9:24,29|). Songs:Jesus has a direct word for them. Songs:Jesus begins this allegory in a characteristic way. John does not use the word \parabolˆ\, but \paroimia\ (verse 6|), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in strkjv@Luke:15|. He first tells it in verses 1-5| and then explains and expands it in verses 7-18|. {Into the fold of the sheep} (\eis tˆn aulˆn t“n probat“n\). Originally \aulˆ\ (from \a“\, to blow) in Homer's time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and verse 16|. It later came to mean the house itself or palace (Matthew:26:3,58|, etc.). In the papyri it means the court attached to the house. {Climbeth up} (\anabain“n\). Present active participle of \anabain“\, to go up. One who goes up, not by the door, has to climb up over the wall. {Some other way} (\allachothen\). Rare word for old \allothen\, but in 4Macc. strkjv@1:7 and in a papyrus. Only here in N.T. {The same} (\ekeinos\). "That one" just described. {Is a thief and a robber} (\kleptˆs estin kai lˆistˆs\). Both old and common words (from \klept“\, to steal, \lˆizomai\, to plunder). The distinction is preserved in the N.T. as here. Judas was a \kleptˆs\ (John:12:6|), Barabbas a robber (18:40|) like the two robbers (Matthew:27:38,44|) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See strkjv@Mark:11:17|. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.

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

rwp@John:11:55 @{Was near} (\ˆn eggus\). See strkjv@2:13| for the same phrase. This last passover was the time of destiny for Jesus. {Before the passover to purify themselves} (\pro tou pascha hina hagnis“sin heautous\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagniz“\, old verb from \hagnos\ (pure), ceremonial purification here, of course. All this took time. These came "from the country" (\ek tˆs ch“ras\), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in strkjv@Luke:17:11-19:28; strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (11:56,57|).

rwp@John:12:27 @{My soul} (\hˆ psuchˆ mou\). The soul (\psuchˆ\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass“\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip“;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, s“son me ek tˆs h“ras tautˆs\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto ˆlthon eis tˆn h“ran tautˆn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.

rwp@John:12:32 @{And I, if I be lifted from the earth} (\kag“ an hups“th“ ek tˆs gˆs\). Note proleptic position of \eg“\ (I). Condition of third class (undetermined with prospect) with \an\ (=\ean\ here) with first aorist passive subjunctive of \hupso“\, the verb used in strkjv@3:14| of the brazen serpent and of the Cross of Christ as here and also in strkjv@8:28|. Westcott again presses \ek\ instead of \apo\ to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. {Will draw all men unto myself} (\pantas helkus“ pros emauton\). Future active of \helku“\, late form of \helk“\, to draw, to attract. Jesus had already used this verb of the Father's drawing power (6:44|). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" (\pantas\) Jesus does not mean every individual man, for some, as Simeon said (Luke:2:34|) are repelled by Christ, but this is the way that Greeks (verse 22|) can and will come to Christ, by the way of the Cross, the only way to the Father (14:6|).

rwp@John:12:33 @{Signifying} (\sˆmain“n\). Present active participle of \semain“\, old verb to give a sign (\sˆmeion\) as in strkjv@Acts:25:27|, and the whole phrase repeated in strkjv@18:32| and nearly so in strkjv@21:19|. The indirect question here and in strkjv@18:32| has the imperfect \emellen\ with present infinitive rather than the usual present \mellei\ retained while in strkjv@21:19| the future indicative \doxasei\ occurs according to rule. The point in \poi“i\ (qualitative relative in the instrumental case with \thanat“i\) is the Cross (lifted up) as the kind of death before Christ.

rwp@John:12:34 @{Out of the law} (\ek tou nomou\). That is, "out of the Scriptures" (10:34; strkjv@15:25|). {The Christ abideth forever} (\ho Christos menei eis ton ai“na\). Timeless present active indicative of \men“\, to abide, remain. Perhaps from strkjv@Psalms:89:4; strkjv@110:4; strkjv@Isaiah:9:7; strkjv@Ezekiel:37:25; strkjv@Daniel:7:14|. {How sayest thou?} (\p“s legeis su;\). In opposition to the law (Scripture). {The Son of man} (\ton huion tou anthr“pou\). Accusative case of general reference with the infinitive \hups“thˆnai\ (first aorist passive of \hupso“\ and taken in the sense of death by the cross as Jesus used it in verse 32|). Clearly the crowd understand Jesus to be "the Son of man" and take the phrase to be equivalent to "the Christ." This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between "the Christ" (the Messiah) and "the Son of man." The use of "this" (\houtos\) in the question that follows is in contrast to verse 32|. The Messiah (the Son of man) abides forever and is not to be crucified as you say he "must" (\dei\) be.

rwp@John:13:32 @{In himself} (\en haut“i\). Reflexive pronoun. God is the source of the glory (17:5|) and is the glory succeeding the Cross (the glory with the Father in heaven). {And straightway} (\kai euthus\). No postponement now. First and quickly the Cross, then the Ascension.

rwp@John:16:20 @{Ye shall weep and lament} (\klausete kai thrˆnˆsete\). Future active of \klai“\ and \thrˆne“\, both old words (for \klai“\ see strkjv@John:11:31|, for \thrˆne“\ see strkjv@Matthew:11:17|), both words used of the loud lamentations so common in the east. {Shall rejoice} (\charˆsetai\). Second future passive of \chair“\ in violent contrast. Picture the women on the way to the Cross (Luke:23:27|, \ekoptonto kai ethrˆnoun\, two descriptive imperfects) and Mary Magdalene by the tomb (John:20:11|, \klaiousa\). {Ye shall be sorrowful} (\lupˆthˆsesthe\). First future passive of \lupe“\, word for inward grief. See the change from sorrow to joy in strkjv@20:14-16| when "they disbelieved for joy" (Luke:24:41|). Songs:violent was the reaction on the sudden appearance of Jesus.

rwp@John:17:1 @{Lifting up} (\eparas\). First aorist active participle of \epair“\, old and common verb with \ophthalmous\ (eyes) as in strkjv@4:35; strkjv@6:5; strkjv@11:41|. {Father} (\Pater\). Vocative form as in verses 5,11; strkjv@11:41|, Christ's usual way of beginning his prayers. It is inconceivable that this real _Lord's Prayer_ is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life" (Bernard), aided by the Holy Spirit promised for this very purpose (John:14:26; strkjv@16:13f.|). Jesus had the habit of prayer (Mark:1:35; strkjv@6:46; strkjv@Matthew:11:25f.; strkjv@Luke:3:21; strkjv@5:16; strkjv@6:12; strkjv@9:18,28; strkjv@11:22,42; strkjv@23:34,46; strkjv@John:11:41; strkjv@12:27|). He prayed here for himself (1-5|), for the disciples (6-19|), for all believers (20-26|). The prayer is similar in spirit to the Model Prayer for us in strkjv@Matthew:6:9-13|. The hour for his glorification has come as he had already told the disciples (13:31f.; strkjv@12:23|). {Glorify thy Son} (\doxason sou ton huion\). First aorist active imperative of \doxaz“\, the only personal petition in this prayer. Jesus had already used this word \doxaz“\ for his death (13:31f.|). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee" (\hina ho huios doxasˆi se\). Purpose clause with \hina\ and the first aorist active subjunctive.

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

rwp@John:18:40 @{Cried out} (\ekraugasan\). First aorist active of \kraugaz“\, old and rare verb from \kraugˆ\, outcry (Matthew:25:6|), as in strkjv@Matthew:12:19|. {Not this man} (\mˆ touton\). Contemptuous use of \houtos\. The priests put the crowd up to this choice (Mark:15:11|) and Pilate offered the alternative (Matthew:27:17|, one MS. actually gives Jesus as the name of Barabbas also). The name \Barabbas\ in Aramaic simply means son of a father. {A robber} (\lˆistˆs\). Old word from \lˆizomai\, to plunder, and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (Luke:23:19,25|). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas.

rwp@John:19:17 @{Bearing the cross for himself} (\bastaz“n haut“i ton stauron\). Cf. strkjv@Luke:14:27| for this very picture in the words of Jesus. The dative case of the reflexive pronoun \haut“i\ "for himself" is in strict accord with Roman custom. "A criminal condemned to be crucified was required to carry his own cross" (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark:15:21f.; strkjv@Matthew:27:32f.; strkjv@Luke:23:26|). See strkjv@Mark:15:22f.; strkjv@Matthew:27:33f.; strkjv@Luke:23:33| for the meaning of "place of a skull" or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply \Kranion\ (Skull), a skull-looking place.

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

rwp@John:19:26 @{His mother} (\tˆn mˆtera\). Common Greek idiom, the article as possessive. {Standing by} (\parest“ta\). Perfect active (intransitive) participle of \paristˆmi\, vivid and picturesque scene. The dying Saviour thinks of the comfort of his mother. {Whom he loved} (\hon ˆgapa\). Imperfect active. Surely John is justified in inserting this phrase here. If John were his cousin, that helps explain why Jesus turns the care of his mother over to him. But the brothers of Jesus are not present and disbelieved his claims. John is the only one of the apostles with courage enough to take his stand with the women by the Cross. There is no disrespect in the use of "Woman" (\Gunai\) here as there was not in strkjv@2:4|. This trust is to John, though Salome, John's own mother, was standing there.

rwp@John:19:30 @{Had received} (\elaben\). Second aorist active indicative of \lamban“\. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished (\tetelestai\). Same for as in verse 28|. A cry of victory in the hour of defeat like \nenikˆka\ in strkjv@16:33|. Jesus knew the relation of his death to redemption for us (Mark:10:45; strkjv@Matthew:20:28; strkjv@26:28|). {Bowed his head} (\klinas tˆn kephalˆn\). First aorist active participle of \klin“\. This vivid detail only in John. {Gave up his spirit} (\pared“ken to pneuma\). With the quotation of strkjv@Psalms:31:5| according to strkjv@Luke:23:46|, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.

rwp@John:19:42 @{Was nigh at hand} (\eggus ˆn\). This tomb was outside of the city, near a road as the Cross was, and in a garden. The hill looked like a skull and was probably Gordon's Calvary seen from the Mount of Olives today.

rwp@John:20:17 @{Touch me not} (\mˆ mou haptou\). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (\ekratˆsan\) and worship (\prosekunˆsan\) as we read in strkjv@Matthew:28:9|. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness. {For I am not yet ascended} (\oup“ gar anabebˆka\). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7|) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. {My God} (\theou mou\). Jesus had said "My God" on the Cross (Mark:15:34|). Note it also in strkjv@Revelation:3:2|. Songs:Paul in strkjv@Romans:15:6|, etc., has "the God and Father of our Lord Jesus Christ."

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphth“sin\). Unveiled. First aorist passive subjunctive after \hop“s an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

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

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

rwp@Luke:9:23 @{He said unto all} (\elegen de pros pantas\). This is like Luke (cf. verse 43|). Jesus wanted all (the multitude with his disciples, as strkjv@Mark:8:34| has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ's words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see discussion on ¯Matthew:16:24-26; strkjv@Mark:8:34-37|. The word for lose (\apolesei\, from \apollumi\, a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). {Daily} (\kath' hˆmeran\). Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, \ƒrat“\), but keep on following me (\akoloutheit“\, present tense). The cross was a familiar figure in Palestine. It was rising before Jesus as his destiny. Each man has his own cross to meet and bear.

rwp@Luke:9:26 @{Whosoever shall be ashamed} (\hos an epaischunthˆi\). Rather, {Whosoever is ashamed} as in strkjv@Mark:8:38|. The first aorist passive subjunctive in an indefinite relative clause with \an\. The passive verb is transitive here also. This verb is from \epi\ and \aischunˆ\, shame (in the eyes of men). Jesus endured the shame of the cross (Hebrews:12:2|). The man at the feast who had to take a lower seat did it with shame (Luke:14:9|). Paul is not ashamed of the Gospel (Romans:1:16|). Onesiphorus was not ashamed of Paul (2Timothy:1:16|). {In his own glory} (\en tˆi doxˆi autou\). This item added to what is in strkjv@Mark:8:38; strkjv@Matthew:16:27|.

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

rwp@Luke:10:15 @{Shalt thou be exalted?} (\mˆ hups“thˆsˆi;\). \Mˆ\ expects the answer No. The verb is future passive indicative second singular of \hupso“\, to lift up, a late verb from \hupsos\, height. It is used by Jesus of the Cross (John:12:32|). {Unto Hades} (\he“s Haidou\). See on ¯Matthew:16:18| for this word which is here in contrast to Heaven as in strkjv@Isaiah:14:13-15|. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28| sqq.) Nazareth?"

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

rwp@Luke:12:49 @{I came to cast fire} (\Pur ˆlthon balein\). Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun" (Plummer). The very passion in Christ's heart would set his friends on fire and his foes in opposition as we have just seen (Luke:11:53f.|). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Matthew:10:34-36|). {And what will I, if it is already kindled?} (\kai ti thel“ ei ˆdˆ anˆphthˆ;\). It is not clear what this passage means. Probably \ti\ is be taken in the sense of "how" (\p“s\). How I wish. Then \ei\ can be taken as equal to \hoti\. How I wish that it were already kindled. \Anˆphthˆ\ is first aorist passive of \anapt“\, to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.

rwp@Luke:12:50 @{I have a baptism} (\baptisma de ech“\). Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark:10:32f.; strkjv@Matthew:20:22f.|). Songs:here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood" (Plummer). {And how I am straitened} (\kai p“s sunechomai\). See this same vivid verb \sunechomai\ in strkjv@Luke:8:37; strkjv@Acts:18:5; strkjv@Phillipians:1:23| where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on. {Till it be accomplished} (\he“s hotou telesthˆi\). First aorist passive subjunctive of \tele“\ with \he“s hotou\ (until which time), the common construction for the future with this conjunction.

rwp@Luke:13:33 @{The day following} (\tˆi echomenˆi\). See strkjv@Acts:20:15|. The same as the third day in verse 32|. A proverb. {It cannot be} (\ouk endechetai\). It is not accepted, it is inadmissible. A severely ironical indictment of Jerusalem. The shadow of the Cross reaches Perea where Jesus now is as he starts toward Jerusalem.

rwp@Luke:14:27 @{His own cross} (\ton stauron heauto–\). This familiar figure we have had already (Luke:9:23; strkjv@Mark:8:34; strkjv@Matthew:10:38; strkjv@16:24|). Each follower has a cross which he must bear as Jesus did his. \Bastaz“\ is used of cross bearing in the N.T. only here (figuratively) and strkjv@John:19:17| literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus.

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

rwp@Luke:17:11 @{Through the midst of Samaria and Galilee} (\dia meson Samarias kai Galilaias\). This is the only instance in the N.T. of \dia\ with the accusative in the local sense of "through." Xenophon and Plato use \dia mesou\ (genitive). Jesus was going from Ephraim (John:11:54|) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luke:9:51-56|).

rwp@Luke:17:25 @{But first} (\pr“ton de\). The second coming will be only after the Cross.

rwp@Luke:22:28 @{In my temptations} (\en tois peirasmois mou\). Probably "trials" is better here as in strkjv@James:1:2| though temptations clearly in strkjv@James:1:13ff|. This is the tragedy of the situation when Jesus is facing the Cross with the traitor at the table and the rest chiefly concerned about their own primacy and dignity.

rwp@Luke:22:53 @{But this is your hour} (\all' hautˆ estin hum“n hˆ h“ra\). Songs:Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But "the power of darkness" (\hˆ exousia tou skotous\), had its turn. A better day will come. The might, authority of darkness.

rwp@Luke:23:28 @{Turning} (\strapheis\). Luke is fond of this second aorist passive participle of \streph“\ (7:9,44,55; strkjv@10:23|). If he had been still carrying the Cross, he could not have made this dramatic gesture. {Weep not} (\mˆ klaiete\). Present active imperative with \mˆ\, Stop weeping.

rwp@Luke:23:33 @{The skull} (\to kranion\). Probably because it looked like a skull. See on ¯Matthew:27:33; strkjv@Mark:15:22|. {There they crucified him} (\ekei estaur“san\). There between the two robbers and on the very cross on which Barabbas, the leader of the robber band, was to have been crucified. {One} (\hon men\), {the other} (\hon de\). Common idiom of contrast with this old demonstrative \hos\ and \men\ and \de\.

rwp@Luke:23:38 @{A superscription} (\epigraphˆ\). strkjv@Mark:15:26| has "the superscription of his accusation" strkjv@Matthew:27:37|, "his accusation," strkjv@John:19:19| "a title." But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John:19:20|).

rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordanˆn\). Songs:in verse 10|, \ek tou hudatos\, out of the water, after the baptism into the Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.

rwp@Mark:7:2 @{With defiled, that is unwashen hands} (\koinais chersin, tout' estin aniptois\). Associative instrumental case. Originally \koinos\ meant what was common to everybody like the _Koin‚_ Greek. But in later Greek it came also to mean as here what is vulgar or profane. Songs:Peter in strkjv@Acts:10:14| "common and unclean." The next step was the ceremonially unclean. The emissaries of the Pharisees and the scribes from Jerusalem had seen "some of the disciples" eat without washing their hands, how many we are not told. Swete suggests that in going through the plain the disciples were seen eating some of the bread preserved in the twelve baskets the afternoon before across the lake. There was no particular opportunity to wash the hands, a very proper thing to do before eating for sanitary reasons. But the objection raised is on ceremonial, not sanitary, grounds.

rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathˆtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnˆsasth“ heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.

rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia tˆs Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\h“s ei“thei\). Second past perfect used like an imperfect from \ei“tha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.

rwp@Mark:14:36 @{Abba, Father} (\Abba ho patˆr\). Both Aramaic and Greek and the article with each. This is not a case of translation, but the use of both terms as is strkjv@Galatians:4:6|, a probable memory of Paul's childhood prayers. About "the cup" see on ¯Matthew:26:39|. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (Hebrews:5:7f.|) and helped to submit to the Father's will as he does instantly. {Not what I will} (\ou ti eg“ thel“\). Matthew has "as" (\h“s\). We see the humanity of Jesus in its fulness both in the Temptations and in Gethsemane, but without sin each time. And this was the severest of all the temptations, to draw back from the Cross. The victory over self brought surrender to the Father's will.

rwp@Mark:15:21 @{They compel} (\aggareuousin\). Dramatic present indicative again where strkjv@Matthew:27:32| has the aorist. For this Persian word see on ¯Matthew:5:41; strkjv@27:32|. {Coming out of the country} (\erchomenon ap' agrou\). Hence Simon met the procession. Mark adds that he was "the father of Alexander and Rufus." Paul mentions a Rufus in strkjv@Romans:16:13|, but it was a common name and proves nothing. See on ¯Matthew:27:32| for discussion of cross-bearing by criminals. Luke adds "after Jesus" (\opisthen tou Iˆsou\). But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way.

rwp@Mark:15:26 @{The superscription} (\hˆ epigraphˆ\). The writing upon the top of the cross (our word epigraph). strkjv@Luke:23:38| has this same word, but strkjv@Matthew:27:37| has "accusation" (\aitian\). See Matthew for discussion. strkjv@John:19:19| has "title" (\titlon\).

rwp@Mark:15:32 @{Now come down} (\katabat“ nun\). Now that he is nailed to the cross. {That we may see and believe} (\hina id“men kai pisteus“men\). Aorist subjunctive of purpose with \hina\. They use almost the very language of Jesus in their ridicule, words that they had heard him use in his appeals to men to see and believe. {Reproached him} (\“neidizon auton\). Imperfect tense. They did it several times. Mark and Matthew both fail to give the story of the robber who turned to Christ on the Cross as told in strkjv@Luke:23:39-43|.

rwp@Mark:15:41 @{Followed him and ministered unto him} (\ˆkolouthoun kai diˆkonoun aut“i\). Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke:8:1-3|) who came up with him (\hai sunanabƒsai aut“i\) to Jerusalem. This summary description in Mark is paralleled in strkjv@Matthew:27:55f.| and strkjv@Luke:23:49|. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.

rwp@Matthew:3:2 @{For this is he that was spoken of by Isaiah the prophet} (\houtos gar estin ho rhˆtheis dia Esaiou tou prophˆtou\). This is Matthew's way of interpreting the mission and message of the Baptist. He quotes strkjv@Isaiah:40:3| where "the prophet refers to the return of Israel from the exile, accompanied by their God" (McNeile). He applies it to the work of John as "a voice crying in the wilderness" for the people to make ready the way of the Lord who is now near. He was only a voice, but what a voice he was. He can be heard yet across the centuries.

rwp@Matthew:5:41 @{Shall compel thee} (\aggareusei\). The Vulgate has _angariaverit_. The word is of Persian origin and means public couriers or mounted messengers (\aggaroi\) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. Songs:if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matthew:27:32|, \ˆggareusan\).

rwp@Matthew:5:43 @{And hate thine enemy} (\kai misˆseis\). This phrase is not in strkjv@Leviticus:19:18|, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in strkjv@Romans:12:20| quotes strkjv@Proverbs:25:22| to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word "neighbour" is "nigh-bor," one who is nigh or near like the Greek word \plˆsion\ here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke:10:29ff.|).

rwp@Matthew:6:14 @{Trespasses} (\parapt“mata\). This is no part of the Model Prayer. The word "trespass" is literally "falling to one side," a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one's enemy, but "slip" or "fault" (Galatians:6:1|) is the common New Testament idea. \Parabasis\ (Romans:5:14|) is a positive violation, a transgression, conscious stepping aside or across.

rwp@Matthew:6:22 @{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:7:3 @{The mote} (\to karphos\). Not dust, but a piece of dried wood or chaff, splinter (Weymouth, Moffatt), speck (Goodspeed), a very small particle that may irritate. {The beam} (\tˆn dokon\). A log on which planks in the house rest (so papyri), joist, rafter, plank (Moffatt), pole sticking out grotesquely. Probably a current proverb quoted by Jesus like our people in glass houses throwing stones. Tholuck quotes an Arabic proverb: "How seest thou the splinter in thy brother's eye, and seest not the cross-beam in thine eye?"

rwp@Matthew:9:9 @{At the place of toll} (\epi to tel“nion\). The tax-office or custom-house of Capernaum placed here to collect taxes from the boats going across the lake outside of Herod's territory or from people going from Damascus to the coast, a regular caravan route. "{Called Matthew}" (\Maththaion legomenon\) and in strkjv@10:3| Matthew the publican is named as one of the Twelve Apostles. Mark (Mark:2:14|) and Luke (Luke:5:27|) call this man Levi. He had two names as was common, Matthew Levi. The publicans (\tel“nai\) get their name in English from the Latin _publicanus_ (a man who did public duty), not a very accurate designation. They were detested because they practised graft. Even Gabinius the proconsul of Syria was accused by Cicero of relieving Syrians and Jews of legitimate taxes for graft. He ordered some of the tax-officers removed. Already Jesus had spoken of the publican (5:46|) in a way that shows the public disfavour in which they were held.

rwp@Matthew:10:34 @{I came not to send peace, but a sword} (\ouk ˆlthon balein eirˆnˆn, alla machairan\). A bold and dramatic climax. The aorist infinitive means a sudden hurling of the sword where peace was expected. Christ does bring peace, not as the world gives, but it is not the force of compromise with evil, but of conquest over wrong, over Satan, the triumph of the cross. Meanwhile there will be inevitably division in families, in communities, in states. It is no namby-pamby sentimentalism that Christ preaches, no peace at any price. The Cross is Christ's answer to the devil's offer of compromise in world dominion. For Christ the kingdom of God is virile righteousness, not mere emotionalism.

rwp@Matthew:10:38 @{Doth not take his cross} (\ou lambanei ton stauron autou\). The first mention of cross in Matthew. Criminals were crucified in Jerusalem. It was the custom for the condemned person to carry his own cross as Jesus did till Simon of Cyrene was impressed for that purpose. The Jews had become familiar with crucifixion since the days of Antiochus Epiphanes and one of the Maccabean rulers (Alexander Jannaeus) had crucified 800 Pharisees. It is not certain whether Jesus was thinking of his own coming crucifixion when he used this figure, though possible, perhaps probable. The disciples would hardly think of that outcome unless some of them had remarkable insight.

rwp@Matthew:13:4 @{As he sowed} (\en t“i speirein auton\). Literally, "in the sowing as to him," a neat Greek idiom unlike our English temporal conjunction. Locative case with the articular present infinitive. {By the wayside} (\para tˆn hodon\). People will make paths along the edge of a ploughed field or even across it where the seed lies upon the beaten track. {Devoured} (\katephagen\). "Ate down." We say, "ate up." Second aorist active indicative of \katesthi“\ (defective verb).

rwp@Matthew:16:5 @{Came} (\elthontes\). Probably= "went" as in strkjv@Luke:15:20| (\ire\, not \venire\). Songs:in strkjv@Mark:8:13| \apˆlthen\. {Forgot} (\epelathonto\). Perhaps in the hurry to leave Galilee, probably in the same boat by which they came across from Decapolis.

rwp@Matthew:16:21 @{From that time began} (\apo tote ˆrxato\). It was a suitable time for the disclosure of the greatest secret of his death. It is now just a little over six months before the cross. They must know it now to be ready then. The great confession of Peter made this seem an appropriate time. He will repeat the warnings (17:22f.| with mention of betrayal; strkjv@20:17-19| with the cross) which he now "began." Songs:the necessity (\dei\, must) of his suffering death at the hands of the Jerusalem ecclesiastics who have dogged his steps in Galilee is now plainly stated. Jesus added his resurrection "on the third day" (\tˆi tritˆi hˆmerƒi\), not "on the fourth day," please observe. Dimly the shocked disciples grasped something of what Jesus said.

rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \id“n tous mathˆtas autou\). {Get thee behind me, Satan} (\Hupage opis“ mou, Satanƒ\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.

rwp@Matthew:16:24 @{Take up his cross} (\arat“ ton stauron autou\). Pick up at once, aorist tense. This same saying in strkjv@10:38|, which see. But pertinent here also in explanation of Christ's rebuke to Peter. Christ's own cross faces him. Peter had dared to pull Christ away from his destiny. He would do better to face squarely his own cross and to bear it after Jesus. The disciples would be familiar with cross-bearing as a figure of speech by reason of the crucifixion of criminals in Jerusalem. {Follow} (\akaloutheit“\). Present tense. Keep on following.

rwp@Matthew:17:3 @{There appeared} (\“phthˆ\). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle \sunlalountes\ is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three" (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke:9:31|), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.

rwp@Matthew:20:17 @{Apart} (\kat' idian\). This is the prediction in Matthew of the cross (16:21; strkjv@17:22; strkjv@20:17|). "Aside by themselves" (Moffatt). The verb is \parelaben\. Jesus is having his inward struggle (Mark:10:32|) and makes one more effort to get the Twelve to understand him.

rwp@Matthew:21:2 @{Into the village that is over against you} (\eis tˆn k“mˆn tˆn katenanti h–m“n\). Another use of \eis\. If it means "into" as translated, it could be Bethany right across the valley and this is probably the idea. {And a colt with her} (\kai p“lon met' autˆs\). The young of any animal. Here to come with the mother and the more readily so.

rwp@Matthew:22:9 @{The partings of the highways} (\tas diexodous t“n hod“n\). Vulgate, _exitus viarum_. \Diodoi\ are cross-streets, while \diexodoi\ (double compound) seem to be main streets leading out of the city where also side-streets may branch off, "by-ways."

rwp@Matthew:24:3 @{As he sat} (\kathˆmenou\). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (\parousia\, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (\sunteleias tou ai“nos\) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word \parousia\ occurs in this chapter alone (3,27,37,39|) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phillipians:2:12|) or the second coming of Christ (2Thessalonians:2:1|).

rwp@Matthew:24:30 @{The sign of the Son of Man in heaven} (\to sˆmeion tou huiou tou anthr“pou en ouran“i\). Many theories have been suggested like the cross in the sky, etc. Bruce sees a reference to strkjv@Daniel:7:13| "one like the Son of man" and holds that Christ himself is the sign in question (the genitive of apposition). This is certainly possible. It is confirmed by the rest of the verse: "They shall see the Son of man coming." See strkjv@Matthew:16:27; strkjv@26:64|. The Jews had repeatedly asked for such a sign (Broadus) as in strkjv@Matthew:12:38; strkjv@16:1; strkjv@John:2:18|.

rwp@Matthew:26:12 @{To prepare me for burial} (\pros to entaphiasai me\). Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman's fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in strkjv@John:19:40| about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of \pros to\ showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a "memorial of her" (\eis mnˆmosumon autˆs\) as well as of Jesus.

rwp@Matthew:26:17 @{To eat the passover} (\phagein to pascha\). There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in strkjv@John:18:28| it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John:13:1f.,27; strkjv@18:28; strkjv@19:14,31|) rightly interpreted agree with the Synoptic Gospels (Matthew:26:17,20; strkjv@Mark:14:12,17; strkjv@Luke:22:7,14|) that Jesus ate the passover meal at the regular time about 6 P.M. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my _Harmony of the Gospels for Students of the Life of Christ_, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (\hetoimas“men\) after \theleis\ with \hina\. For the asyndeton see Robertson, _Grammar_, p. 935.

rwp@Matthew:26:28 @{The Covenant} (\tˆs diathˆkˆs\). The adjective \kainˆs\ in Textus Receptus is not genuine. The covenant is an agreement or contract between two (\dia, duo, thˆke\, from \tithˆmi\). It is used also for will (Latin, _testamentum_) which becomes operative at death (Hebrews:9:15-17|). Hence our _New Testament_. Either covenant or will makes sense here. Covenant is the idea in strkjv@Hebrews:7:22; strkjv@8:8| and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis:15:9-18|). Lightfoot argues that the word \diathˆke\ means covenant in the N.T. except in strkjv@Hebrews:9:15-17|. Jesus here uses the solemn words of strkjv@Exodus:24:8| "the blood of the covenant" at Sinai. "My blood of the covenant" is in contrast with that. This is the New Covenant of strkjv@Jeremiah:31; strkjv@Hebrews:8|. {Which is shed for many} (\to peri poll“n ekchunnomenon\). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in strkjv@20:28|. There \anti\ and here \peri\. {Unto remission of sins} (\eis aphesin hamarti“n\). This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins.

rwp@Matthew:26:39 @{He went forward a little} (\proelth“n mikron\). As if he could not fight the battle in their immediate presence. He was on his face, not on his knees (McNeile). {This cup} (\to potˆrion touto\). The figure can mean only the approaching death. Jesus had used it of his coming death when James and John came to him with their ambitious request, "the cup which I am about to drink" (Matthew:20:22|). But now the Master is about to taste the bitter dregs in the cup of death for the sin of the world. He was not afraid that he would die before the Cross, though he instinctively shrank from the cup, but instantly surrendered his will to the Father's will and drank it to the full. Evidently Satan tempted Christ now to draw back from the Cross. Here Jesus won the power to go on to Calvary.

rwp@Matthew:26:55 @{As against a robber} (\h“s epi lˆistˆn\). As a robber, not as a thief, but a robber hiding from justice. He will be crucified between two robbers and on the very cross planned for their leader, Barabbas. They have come with no warrant for any crime, but with an armed force to seize Jesus as if a highway robber. Jesus reminds them that he used to sit (imperfect, \ekathezomˆn\) in the temple and teach. But he sees God's purpose in it all for the prophets had foretold his "cup." The desertion of Jesus by the disciples followed this rebuke of the effort of Peter. Jesus had surrendered. Songs:they fled.

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

rwp@Matthew:27:25 @{His blood be upon us and upon our children} (\to haima autou kai epi ta tekna hˆm“n\). These solemn words do show a consciousness that the Jewish people recognized their guilt and were even proud of it. But Pilate could not wash away his own guilt that easily. The water did not wash away the blood of Jesus from his hands any more than Lady Macbeth could wash away the blood-stains from her lily-white hands. One legend tells that in storms on Mt. Pilatus in Switzerland his ghost comes out and still washes his hands in the storm-clouds. There was guilt enough for Judas, for Caiaphas and for all the Sanhedrin both Sadducees and Pharisees, for the Jewish people as a whole (\pas ho laos\), and for Pilate. At bottom the sins of all of us nailed Jesus to the Cross. This language is no excuse for race hatred today, but it helps explain the sensitiveness between Jew and Christians on this subject. And Jews today approach the subject of the Cross with a certain amount of prejudice.

rwp@Matthew:27:29 @{A crown of thorns} (\stephanon ex akanth“n\). They wove a crown out of thorns which would grow even in the palace grounds. It is immaterial whether they were young and tender thorn bushes, as probable in the spring, or hard bushes with sharp prongs. The soldiers would not care, for they were after ridicule and mockery even if it caused pain. It was more like a victor's garland (\stephanon\) than a royal diadem (\diadˆma\), but it served the purpose. Songs:with the reed (\kalamon\), a stalk of common cane grass which served as sceptre. The soldiers were familiar with the _Ave Caesar_ and copy it in their mockery of Jesus: {Hail, King of the Jews} (\chaire, Basileu t“n Ioudai“n\). The soldiers added the insults used by the Sanhedrin (Matthew:26:67|), spitting on him and smiting him with the reed. Probably Jesus had been unbound already. At any rate the garments of mockery were removed before the _via dolorosa_ to the cross (verse 31|).

rwp@Matthew:27:32 @{Compelled} (\ˆggareusan\). This word of Persian origin was used in strkjv@Matthew:5:41|, which see. There are numerous papyri examples of Ptolemaic date and it survives in modern Greek vernacular. Songs:the soldiers treat Simon of Cyrene (a town of Libya) as a Persian courier (\aggaros\) and impress him into service, probably because Jesus was showing signs of physical weakness in bearing his own Cross as the victims had to do, and not as a mere jest on Simon. "Gethsemane, betrayal, the ordeal of the past sleepless night, scourging, have made the flesh weak" (Bruce). Yes, and the burden of sin of the world that was breaking his heart. {His cross} (\ton stauron autou\). Jesus had used the term cross about himself (16:24|). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew:20:19; strkjv@23:24; strkjv@26:2|). He had heard the cry of the mob to Pilate that he be crucified (27:22|) and Pilate's surrender (27:26|) and he was on the way to the Cross (27:31|). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (27:35|) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (27:38|).

rwp@Matthew:27:36 @{Watched him there} (\etˆroun auton ekei\). Imperfect tense descriptive of the task to prevent the possibility of rescue or removal of the body. These rough Roman soldiers casting lots over the garments of Christ give a picture of comedy at the foot of the Cross, the tragedy of the ages.

rwp@Matthew:27:38 @{Robbers} (\lˆistai\). Not thieves (\kleptai\) as in Authorized Version. See strkjv@Matthew:26:55|. These two robbers were probably members of the band of Barabbas on whose cross Jesus now hung.

rwp@Matthew:27:40 @{If thou art the Son of God} (\ei huios ei tou theou\). More exactly, "If thou art a son of God," the very language of the devil to Jesus (Matthew:4:3|) in the early temptations, now hurled at Jesus under the devil's prompting as he hung upon the Cross. There is allusion, of course, to the claim of Jesus under oath before the Sanhedrin "the Son of God" (\ho huios tou theou\) and a repetition of the misrepresentation of his words about the temple of his body. It is a pitiful picture of human depravity and failure in the presence of Christ dying for sinners.

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

rwp@Matthew:27:45 @{From the sixth hour} (\apo hektˆs h“ras\). Curiously enough McNeile takes this to mean the trial before Pilate (John:18:14|). But clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o'clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark:15:25|) Jewish time or nine A.M. The darkness began at noon, the sixth hour Jewish time and lasted till 3 P.M. Roman time, the ninth hour Jewish time (Mark:15:33; strkjv@Matthew:27:45; strkjv@Luke:23:44|). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke:23:45|) does not so say, only "the sun's light failing." Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun's light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans:8:22|), groaning and travailing until now.

rwp@Matthew:27:46 @{My God, My God, why hast thou forsaken me?} (\Thee mou, thee mou, hina ti me egkatelipes;\). Matthew first transliterates the Aramaic, according to the Vatican manuscript (B), the words used by Jesus: _El“i, el“i, lema sabachthanei_; Some of the MSS. give the transliteration of these words from strkjv@Psalms:22:1| in the Hebrew (_Eli, Eli, lama Zaphthanei_). This is the only one of the seven sayings of Christ on the Cross given by Mark and Matthew. The other six occur in Luke and John. This is the only sentence of any length in Aramaic preserved in Matthew, though he has Aramaic words like amen, corban, mammon, pascha, raca, Satan, Golgotha. The so-called Gospel of Peter preserves this saying in a Docetic (Cerinthian) form: "My power, my power, thou hast forsaken me!" The Cerinthian Gnostics held that the _aeon_ Christ came on the man Jesus at his baptism and left him here on the Cross so that only the man Jesus died. Nothing from Jesus so well illustrates the depth of his suffering of soul as he felt himself regarded as sin though sinless (2Corinthians:5:21|). strkjv@John:3:16| comes to our relief here as we see the Son of God bearing the sin of the world. This cry of desolation comes at the close of the three hours of darkness.

rwp@Matthew:27:54 @{Truly this was the Son of God} (\alˆth“s theou huios ˆn houtos\). There is no article with God or Son in the Greek so that it means "God's Son," either "the Son of God" or "a Son of God." There is no way to tell. Evidently the centurion (\hekatontarchos\ here, ruler of a hundred, Latin word _kenturi“n_ in strkjv@Mark:15:39|) was deeply moved by the portents which he had witnessed. He had heard the several flings at Jesus for claiming to be the Son of God and may even have heard of his claim before the Sanhedrin and Pilate. How much he meant by his words we do not know, but probably he meant more than merely "a righteous man" (Luke:23:47|). Petronius is the name given this centurion by tradition. If he was won now to trust in Christ, he came as a pagan and, like the robber who believed, was saved as Jesus hung upon the Cross. All who are ever saved in truth are saved because of the death of Jesus on the Cross. Songs:the Cross began to do its work at once.

rwp@Matthew:27:55 @{Many women} (\gunaikes pollai\). We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke:23:49|) says that "all his acquaintance" (\pantes hoi gn“stoi aut“i\) stood at a distance and saw the end. One may hope that the apostles were in that sad group. But certainly many women were there. The Mother of Jesus had been taken away from the side of the Cross by the Beloved Disciple to his own home (John:19:27|). Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew's Gospel. Certainly she is not the sinful woman of strkjv@Luke:7| nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark:15:40|). These noble and faithful women were "beholding from afar" (\apo makrothen the“rousai\). These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (\para t“i staur“i\) with Mary of Clopas and Mary Magdalene (John:19:25|) before she left. They had once ministered unto Jesus (\diakonousai aut“i\) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke:23:48|) does that "they returned smiting their breasts." He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them?

rwp@Matthew:27:66 @{Sealing the stone, the guard being with them} (\sphragisantˆs ton lithon meta tˆs koust“dias\). Probably by a cord stretched across the stone and sealed at each end as in strkjv@Daniel:6:17|. The sealing was done in the presence of the Roman guard who were left in charge to protect this stamp of Roman authority and power. They did their best to prevent theft and the resurrection (Bruce), but they overreached themselves and provided additional witness to the fact of the empty tomb and the resurrection of Jesus (Plummer).

rwp@Philippians:3:18 @{I told you often} (\pollakis elegon\). Imperfect active, repetition in Paul s warnings to them. {Even weeping} (\kai klai“n\). Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. strkjv@2Corinthians:2:4|). {The enemies of the cross of Christ} (\tous echthrous tou staurou tou Christou\). Either the Judaizers who denied the value of the cross of Christ (Galatians:5:11; strkjv@6:12,14|) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1John:2:4|).

rwp@Revelation:1:18 @{And I was dead} (\kai egenomˆn nekros\). "And I be came dead" (aorist middle participle of \ginomai\ as in strkjv@1:9,10|, definite reference to the Cross). {I am alive} (\z“n eimi\). Periphrastic present active indicative, "I am living," as the words \ho z“n\ just used mean. {Forevermore} (\eis tous ai“nas t“n ai“n“n\). "Unto the ages of the ages," a stronger expression of eternity even than in strkjv@1:6|. {The keys} (\tas kleis\). One of the forms for the accusative plural along with \kleidas\, the usual one (Matthew:16:19|). {Of death and of Hades} (\tou thanatou kai tou hƒidou\). Conceived as in strkjv@Matthew:16:18| as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in strkjv@6:8; strkjv@20:13f|. For the key of David see strkjv@3:7|, for the key of the abyss see strkjv@9:1; strkjv@20:1|.

rwp@Revelation:3:21 @{He that overcometh} (\ho nik“n\). Absolute nominative again as in strkjv@3:12|, but resumed this time by the dative \aut“i\ as in strkjv@2:26|. {To sit} (\kathisai\). First aorist active infinitive of \kathiz“\. This promise grows out of the prophecy that the saints will share in the Messiah's rule, made to the twelve (Matthew:19:28; strkjv@Luke:22:29f.|), repeated by Paul (1Corinthians:6:2f.|), enlarged in strkjv@Revelation:22:1-5| (to last forever, strkjv@2Timothy:2:11f.|). James and John took this hope and promise literally (Mark:10:40|) not metaphorically. {As I also overcame} (\h“s kag“ enikˆsa\). First aorist active indicative of \nika“\, looking back on the victory as over in the past. In strkjv@John:16:33| before the Cross Jesus says \Eg“ nenikˆka ton kosmon\ (perfect active), emphasizing the abiding effect of the victory. {Sat down} (\ekathisa\). "I took my seat" (Hebrews:1:3|) where Christ is now (Revelation:22:3; strkjv@Colossians:3:1|). Cf. strkjv@1John:5:4; strkjv@Revelation:2:27f|. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case.

rwp@Revelation:6:16 @{They say} (\legousin\). Vivid dramatic present active indicative, as is natural here. {Fall on us} (\Pesate eph' hˆmƒs\). Second aorist (first aorist ending) imperative of \pipt“\, tense of urgency, do it now. {And hide us} (\kai krupsate hˆmƒs\). Same tense of urgency again from \krupt“\ (verb in verse 15|). Both imperatives come in inverted order from strkjv@Hosea:10:8| with \kalupsate\ (cover) in place of \krupsate\ (hide), quoted by Jesus on the way to the Cross (Luke:23:30|) in the order here, but with \kalupsate\, not \krupsate\. {From the face of him that} (\apo pros“pou tou\, etc.). "What sinners dread most is not death, but the revealed Presence of God" (Swete). Cf. strkjv@Genesis:3:8|. {And from the wrath of the Lamb} (\kai apo tˆs orgˆs tou arniou\). Repetition of "the grave irony" (Swete) of strkjv@5:5f|. The Lamb is the Lion again in the terribleness of his wrath. Recall the mourning in strkjv@1:7|. See strkjv@Matthew:25:41ff.| where Jesus pronounces the woes on the wicked.

rwp@Revelation:13:2 @{Like unto a leopard} (\homoion pardalei\). Associative-instrumental case of \pardalis\, old word for panther, leopard, here only in N.T. The leopard (\leo, pard\) was considered a cross between a panther and a lioness. {As the feet of a bear} (\h“s arkou\). Old word, also spelled \arktos\, here only in N.T. From strkjv@Daniel:7:4|. No word in the Greek for "feet" before "bear." {As the mouth of a lion} (\h“s stoma leontos\). From strkjv@Daniel:7:4|. This beast combines features of the first three beasts in strkjv@Daniel:7:2ff|. The strength and brutality of the Babylonian, Median, and Persian empires appeared in the Roman Empire. The catlike vigilance of the leopard, the slow and crushing power of the bear, and the roar of the lion were all familiar features to the shepherds in Palestine (Swete). {The dragon gave him} (\ed“ken aut“i ho drak“n\). First aorist active indicative of \did“mi\ (to give) and dative case \aut“i\ (the beast). The dragon works through this beast. The beast is simply Satan's agent. Satan claimed this power to Christ (Matthew:4:9; strkjv@Luke:4:6|) and Christ called Satan the prince of this world (John:12:31; strkjv@14:30; strkjv@16:11|). Songs:the war is on.

rwp@Romans:2:23 @{Through thy transgression of the law} (\dia tˆs parabase“s tou nomou\). Old word for stepping across a line. Trench calls attention to "the mournfully numerous group of words" for the varieties of sin like \agnoˆma\, ignorance, \anomia\, violation of law, \hamartia\, missing the mark, \hettˆma\, falling short, \parabasis\, passing over the line, \parakoˆ\, disobedience to a voice, \paranomia\, putting the law aside, \parapt“ma\, falling down, \plˆmmeleia\, discord.

rwp@Romans:4:25 @{For our justification} (\dia tˆn dikai“sin hˆm“n\). The first clause (\paredothˆ dia ta parapt“mata\) is from strkjv@Isaiah:53:12|. The first \dia\ with \parapt“mata\ is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second \dia\ is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ's claims.

rwp@Romans:6:16 @{His servants ye are whom ye obey} (\douloi este h“i hupakouete\). Bondservants, slaves of the one whom ye obey, whatever one's profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line.

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