OT-LAW.filter - rwp Were:
rwp@
1Corinthians:1:5 @{That} (\hoti\). Explicit specification of this grace of God given to the Corinthians. Paul points out in detail the unusual spiritual gifts which were their glory and became their peril (chapters strkjv@1Corinthians:12-14|). {Ye were enriched in him} (\eploutisthte en auti\). First aorist passive indicative of \ploutiz\, old causative verb from \ploutos\, wealth, common in Attic writers, dropped out for centuries, reappeared in LXX. In N.T. only three times and alone in Paul (1Corinthians:1:5; strkjv@2Corinthians:6:10,11|). The Christian finds his real riches in Christ, one of Paul's pregnant phrases full of the truest mysticism. {In all utterance and all knowledge} (\en panti logi kai pasi gnsei\). One detail in explanation of the riches in Christ. The outward expression (\logi\) here is put before the inward knowledge (\gnsei\) which should precede all speech. But we get at one's knowledge by means of his speech. Chapters strkjv@1Corinthians:12-14| throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in strkjv@1Corinthians:13:1,2|, the greater gifts of strkjv@12:31|. It was a marvellously endowed church in spite of their perversions.
rwp@1Corinthians:1:6 @{Even as} (\kaths\). In proportion as (1Thessalonians:1:5|) and so inasmuch as (Phillipians:1:7; strkjv@Ephesians:1:4|). {The testimony of Christ} (\to marturion tou Christou\). Objective genitive, the testimony to or concerning Christ, the witness of Paul's preaching. {Was confirmed in you} (\ebebaith en humin\). First aorist passive of \bebaio\, old verb from \bebaios\ and that from \bain\, to make to stand, to make stable. These special gifts of the Holy Spirit which they had so lavishly received (ch. strkjv@1Corinthians:12|) were for that very purpose.
rwp@1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\hste humas m hustereisthai en mdeni charismati\). Consecutive clause with \hste\ and the infinitive and the double negative. Come behind (\hustereisthai\) is to be late (\husteros\), old verb seen already in strkjv@Mark:10:21; strkjv@Matthew:19:20|. It is a wonderful record here recorded. But in strkjv@2Corinthians:8:7-11; strkjv@9:1-7| Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. {Waiting for the revelation} (\apekdechomenous tn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; strkjv@Galatians:5:5; strkjv@Romans:8:19,23,25; strkjv@Phillipians:3:20|), strkjv@1Peter:3:20; strkjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in strkjv@Titus:2:13| for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.W. Robertson).
rwp@1Corinthians:1:10 @{Now I beseech you} (\parakal de humas\). Old and common verb, over 100 times in N.T., to call to one's side. Corresponds here to \eucharist\, {I thank}, in verse 4|. Direct appeal after the thanksgiving. {Through the name} (\dia tou onomatos\). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Corinthians:10:1; strkjv@Romans:12:1; strkjv@15:30|). {That} (\hina\). Purport (sub-final) rather than direct purpose, common idiom in _Koin_ (Robertson, _Grammar_, pp.991-4) like strkjv@Matthew:14:36|. Used here with \legte, i, te katrtismenoi\, though expressed only once. {All speak} (\legte pantes\). Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul's acquaintance with Greek culture. {There be no divisions among you} (\m i en humin schismata\). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. \Schisma\ is from \schiz\, old word to split or rend, and so means a rent (Matthew:9:16; strkjv@Mark:2:21|). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also strkjv@1Corinthians:11:18| where a less complete change than \haireseis\; strkjv@12:25; strkjv@John:7:43| (discord); strkjv@9:16; strkjv@10:19|. "Here, faction, for which the classical word is \stasis\: division within the Christian community" (Vincent). These divisions were over the preachers (1:12-4:21|), immorality (5:1-13|), going to law before the heathen (6:1-11|), marriage (7:1-40|), meats offered to idols (1Corinthians:8-10|), conduct of women in church (11:1-16|), the Lord's Supper (11:17-34|), spiritual gifts (1Corinthians:12-14|), the resurrection (1Corinthians:15|). {But that ye be perfected together} (\te de katrtismenoi\). Periphrastic perfect passive subjunctive. See this verb in strkjv@Matthew:4:21| (Mark:1:19|) for mending torn nets and in moral sense already in strkjv@1Thessalonians:3:10|. Galen uses it for a surgeon's mending a joint and Herodotus for composing factions. See strkjv@2Corinthians:13:11; strkjv@Galatians:6:1|. {Mind} (\noi\), {judgment} (\gnmi\). "Of these words \nous\ denotes the frame or state of mind, \gnm\ the judgment, opinion or sentiment, which is the outcome of \nous\" (Lightfoot).
rwp@1Corinthians:1:11 @{For it hath been signified unto me} (\edlth gar moi\). First aorist passive indicative of \dlo\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo tn Chlos\). Ablative case of the masculine plural article \tn\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).
rwp@1Corinthians:1:12 @{Now this I mean} (\leg de touto\). Explanatory use of \leg\. Each has his party leader. \Apoll\ is genitive of \Apolls\ (Acts:18:24|), probably abbreviation of \Apollnius\ as seen in Codex Bezae for strkjv@Acts:18:24|. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Corinthians:2:1; strkjv@2Corinthians:10:10|). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Corinthians:16:12|). \Cph\ is the genitive of \Cphs\, the Aramaic name given Simon by Jesus (John:1:42|), \Petros\ in Greek. Except in strkjv@Galatians:2:7,8| Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts:15:7-11; strkjv@Galatians:2:7-10|). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians:2:11-14|), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If strkjv@2Peter:3:15f.| be accepted as genuine, as I do, there is proof of cordial relations between them and strkjv@1Corinthians:9:5| points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. Songs:a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision. {And I of Christ} (\eg de Christou\). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their _peculium_" (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.
rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \m\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\M Paulos estaurth huper humn;\). An indignant "No" is demanded by \m\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).
rwp@1Corinthians:1:15 @{Lest any man should say} (\hina m tis eipi\). Certainly sub-final \hina\ again or contemplated result as in strkjv@7:29; strkjv@John:9:2|. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (John:4:2|) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here.
rwp@1Corinthians:1:18 @{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} (\mria\). Folly. Old word from \mros\, 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 szomenois hmin\). 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:1:22 @{Seeing that} (\epeid\). Resumes from verse 21|. The structure is not clear, but probably verses 23,24| form a sort of conclusion or apodosis to verse 22| the protasis. The resumptive, almost inferential, use of \de\ like \alla\ in the apodosis is not unusual. {Ask for signs} (\smeia aitousin\). The Jews often came to Jesus asking for signs (Matthew:12:38; strkjv@16:1; strkjv@John:6:30|). {Seek after wisdom} (\sophian ztousin\). "The Jews claimed to _possess_ the truth: the Greeks were seekers, _speculators_" (Vincent) as in strkjv@Acts:17:23|.
rwp@1Corinthians:2:6 @{Among the perfect} (\en tois teleiois\). Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (3:1|) and adults or grown men (common use of \teleios\ for relative perfection, for adults, as is in strkjv@1Corinthians:14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13; strkjv@Hebrews:5:14|). Some were simply old babes and unable in spite of their years to digest solid spiritual food, "the ample teaching as to the Person of Christ and the eternal purpose of God. Such 'wisdom' we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This 'wisdom' is discerned in the Gospel of John, as compared with the other Evangelists" (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity. {Of this world} (\tou ainos toutou\). This age, more exactly, as in strkjv@1:20|. This wisdom does not belong to the passing age of fleeting things, but to the enduring and eternal (Ellicott). {Which are coming to naught} (\tn katargoumenn\). See on ¯1:28|. Present passive participle genitive plural of \katarge\. The gradual nullification of these "rulers" before the final and certain triumph of the power of Christ in his kingdom.
rwp@1Corinthians:2:9 @{But as it is written} (\alla kaths gegraptai\). Elliptical sentence like Rom strkjv@15:3| where \gegonen\ (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the _Apocalypse of Elias_ and Jerome finds it also in the _Ascension of Isaiah_. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the LXX text of strkjv@Isaiah:64:4| and cites it as a Christian saying. It is likely that Paul here combines freely strkjv@Isaiah:64:4; strkjv@65:17; strkjv@52:15| in a sort of catena or free chain of quotations as he does in strkjv@Romans:3:10-18|. There is also an anacoluthon for \ha\ (which things) occurs as the direct object (accusative) with \eiden\ (saw) and \kousan\ (heard), but as the subject (nominative) with \aneb\ (entered, second aorist active indicative of \anabain\, to go up). {Whatsoever} (\hosa\). A climax to the preceding relative clause (Findlay). {Prepared} (\htoimasen\). First aorist active indicative of \hetoimaz\. The only instance where Paul uses this verb of God, though it occurs of final glory (Luke:2:31; strkjv@Matthew:20:23; strkjv@25:34; strkjv@Mark:10:40; strkjv@Hebrews:11:16|) and of final misery (Matthew:25:41|). But here undoubtedly the dominant idea is the present blessing to these who love God (1Corinthians:1:5-7|). {Heart} (\kardian\) here as in strkjv@Romans:1:21| is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal _Ascension of Isaiah_ and _Apocalypse of Elias_ were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now {revealed} and made plain, not of mysteries still unknown.
rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta erauni\). This is the usual form from A.D. 1 on rather than the old \ereuna\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \erauntai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bath tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.
rwp@1Corinthians:3:3 @{For ye are yet carnal} (\eti gar sarkikoi este\). \Sarkikos\, unlike \sarkinos\, like \ikos\ formations, means adapted to, fitted for the flesh (\sarx\), one who lives according to the flesh (\kata sarka\). Paul by \psuchikos\ describes the unregenerate man, by \pneumatikos\ the regenerate man. Both classes are \sarkinoi\ made in flesh, and both may be \sarkikoi\ though the \pneumatikoi\ should not be. The \pneumatikoi\ who continue to be \sarkinoi\ are still babes (\npioi\), not adults (\teleioi\), while those who are still \sarkikoi\ (carnal) have given way to the flesh as if they were still \psuchikoi\ (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves. {Jealousy and strife} (\zlos kai eris\). Zeal (\zlos\ from \ze\, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Romans:10:2|) and easily becomes jealousy (same root through the French _jaloux_) as zeal. Ardour may be like the jealousy of God (2Corinthians:11:2|) or the envy of men (Acts:5:17|). \Eris\ is an old word, but used only by Paul in N.T. (see on ¯1Corinthians:1:11|). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still \sarkikoi\ and walking according to men, not according to the Spirit of Christ.
rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.
rwp@1Corinthians:3:12 @{Gold, silver, precious stones, wood, hay, stubble} (\chrusion, argurion, lithous timious, xula, chorton, kalamn\). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay (\chortos\, grass, as in strkjv@Mark:6:39|) and stubble (\kalam\, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as strkjv@Exodus:5:12|) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9| or to the character of the teaching as in verse 13|. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15|) and shoddy men (verse 17|). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.
rwp@1Corinthians:3:15 @{Shall be burned} (\katakasetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zmithsetai\). First future passive indicative of \zmi\, old verb from \zmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de sthsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\houts de hs dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.
rwp@1Corinthians:3:18 @{Let no man deceive himself} (\Mdeis heauton exapat\). A warning that implied that some of them were guilty of doing it (\m\ and the present imperative). Excited partisans can easily excite themselves to a pious phrenzy, hypnotize themselves with their own supposed devotion to truth. {Thinketh that he is wise} (\dokei sophos einai\). Condition of first class and assumed to be true. Predicate nominative \sophos\ with the infinitive to agree with subject of \dokei\ (Robertson, _Grammar_, p. 1038). Paul claimed to be "wise" himself in verse 10| and he desires that the claimant to wisdom may become wise (\hina gentai sophos\, purpose clause with \hina\ and subjunctive) by becoming a fool (\mros genesth\, second aorist middle imperative of \ginomai\) as this age looks at him. This false wisdom of the world (1:18-20,23; strkjv@2:14|), this self-conceit, has led to strife and wrangling. Cut it out.
rwp@1Corinthians:4:1 @{Ministers of Christ} (\hupretas Christou\). Paul and all ministers (\diakonous\) of the New Covenant (1Corinthians:3:5|) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke:4:20| the attendant in the synagogue) and the Acts (Acts:13:5|) of John Mark. The {so} (\houts\) gathers up the preceding argument (3:5-23|) and applies it directly by the {as} (\hs\) that follows. {Stewards of the mysteries of God} (\oikonomous mustrin theou\). The steward or house manager (\oikos\, house, \nem\, to manage, old word) was a slave (\doulos\) under his lord (\kurios\, strkjv@Luke:12:42|), but a master (Luke:16:1|) over the other slaves in the house (menservants \paidas\, maidservants \paidiskas\ strkjv@Luke:12:45|), an overseer (\epitropos\) over the rest (Matthew:20:8|). Hence the under-rower (\huprets\) of Christ has a position of great dignity as steward (\oikonomos\) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew:13:11|). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew:13:51; strkjv@16:8-12|). As stewards Paul and other ministers are entrusted with the mysteries (see on ¯1Corinthians:2:7| for this word) of God and are expected to teach them. "The church is the \oikos\ (1Timothy:3:15|), God the \oikodespots\ (Matthew:13:52|), the members the \oikeioi\ (Galatians:6:10; strkjv@Ephesians:2:19|)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (\oikonomia\) of God given to him (Colossians:1:25; strkjv@Ephesians:1:10|). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.
rwp@1Corinthians:4:5 @{Wherefore} (\hste\). As in strkjv@3:21| which see. {Judge nothing} (\m ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\hes an elthi ho kurios\). Common idiom of \hes\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai phtisei\). Future indicative of this late verb (in papyri also) from \phs\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phanersei\). (Ionic and late) causative verb \phanero\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.
rwp@1Corinthians:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\hs m labn\). This neat participial clause (second aorist active of \lamban\) with \hs\ (assumption) and negative \m\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.
rwp@1Corinthians:4:10 @{We--you} (\hmeis--humeis\). Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanour, and worldly position" (Robertson and Plummer). The apostles were fools for Christ's sake (2Corinthians:4:11; strkjv@Phillipians:3:7|). They made "union with Christ the basis of worldly wisdom" (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. \Endoxos\, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.
rwp@1Corinthians:4:13 @{Being defamed we intreat} (\dusphmoumenoi parakaloumen\). The participle \dusphmoumenoi\ is an old verb (in I Macc. strkjv@7:41) to use ill, from \dusphmos\, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above. {As the filth of the world} (\hs perikatharmata tou kosmou\). Literally, sweepings, rinsings, cleansings around, dust from the floor, from \perikathair\, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. \Katharma\ was the refuse of a sacrifice. In strkjv@Proverbs:21:18| \perikatharma\ occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms _Christiani ad leones_. At any rate in strkjv@1Corinthians:15:32| Paul says "I fought with wild beasts" and in strkjv@2Corinthians:1:9| "I had the answer of death." Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in strkjv@Acts:19:23-41| under the influence of Demetrius and the craftsmen. {The offscouring of all things} (\pantn peripsma\). Late word, here only in N.T., though in Tob. strkjv@5:18. The word was used in a formula at Athens when victims were flung into the sea, \peripsma hmn genou\ (Became a \peripsma\ for us), in the sense of expiation. The word merely means scraping around from \peripsa\, offscrapings or refuse. That is probably the idea here as in Tob. strkjv@5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with \perikatharmata\.
rwp@1Corinthians:4:18 @{Some are puffed up} (\ephusithsan\). First aorist (effective) passive indicative of \phusio\ which see on verse ¯6|. {As though I were not coming to you} (\hs m erchomenou mou pros humas\). Genitive absolute with particle (assuming it as so) with \m\ as negative.
rwp@1Corinthians:5:1 @{Actually} (\hols\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pants\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiaut\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\htis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\hste gunaika tina tou patros echein\). "Songs:as (usual force of \hste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.
rwp@1Corinthians:5:7 @{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 (\graios\). 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 (\kain 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 hmn etuth Christos\). First aorist passive indicative of \thu\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-th\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.
rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines te\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\te\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hgiasthte\, ye were sanctified or cleansed before the baptism) and justified (\edikaithte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.
rwp@1Corinthians:6:19 @{Your body is a temple} (\to sma humn naos estin\). A sanctuary as in strkjv@3:16| which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication. {Ye are not your own} (\ouk este heautn\). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.
rwp@1Corinthians:6:20 @{For ye were bought with a price} (\gorasthte gar tims\). First aorist passive indicative of \agoraz\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate d ton theon en ti smati humn\). Passionate conclusion to his powerful argument against sexual uncleanness. \D\ is a shortened form of \d\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.
rwp@1Corinthians:7:1 @{Now concerning the things whereof ye wrote} (\peri de hn egrapsate\). An ellipsis of \peri toutn\, the antecedent of \peri hn\, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them _seriatim_. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (\kalon\). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Timothy:4:3|). Paul uses marriage as a metaphor of our relation to Christ (2Corinthians:11:2; strkjv@Romans:7:4; strkjv@Ephesians:5:28-33|). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with \haptesthai\ (touch) is the usual construction.
rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hgiastai en ti gunaiki\). Perfect passive indicative of \hagiaz\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).
rwp@1Corinthians:7:22 @{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} (\homois ho eleutheros kltheis 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:7:23 @{Ye were bought with a price} (\tims gorasthte\). See on ¯6:20| for this very phrase, here repeated. Both classes (slaves and freemen) were purchased by the blood of Christ. {Become not bondservants of men} (\m ginesthe douloi anthrpn\). Present middle imperative of \ginomai\ with negative \m\. Literally, stop becoming slaves of men. Paul here clearly defines his opposition to human slavery as an institution which comes out so powerfully in the Epistle to Philemon. Those already free from human slavery should not become enslaved.
rwp@1Corinthians:7:25 @{I have no commandment of the Lord} (\epitagn Kuriou ouk ech\). A late word from \epitass\, old Greek verb to enjoin, to give orders to. Paul did have (verse 10|) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts:20:35|) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Corinthians:11:23|). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (7:25,28,34,36-38|) and not as in strkjv@Revelation:14:4| (metaphor). It is probable that in the letter (7:1|) the Corinthians had asked about this problem. {But I give my judgment} (\gnmn de didmi\). About mixed marriages (12-16|) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. Songs:he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (2Corinthians:8:10|), not a mere passing fancy. {As one that hath obtained mercy of the Lord to be faithful} (\hs lemenos hupo kuriou pistos einai\). Perfect passive participle of \elee\, old verb to receive mercy (\eleos\). \Pistos\ is predicate nominative with infinitive \einai\. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.
rwp@1Corinthians:8:1 @{Now concerning things sacrificed to idols} (\peri de tn eidlothutn\). Plainly the Corinthians had asked also about this problem in their letter to Paul (7:1|). This compound adjective (\eidlon\, idol, \thutos\, verbal adjective from \thu\, to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts:15:29; strkjv@21:25|). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in strkjv@Revelation:2:14,20|. By \eidlothuta\ was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it \hierothuton\ (1Corinthians:10:28|). This leftover part "was either eaten sacrificially, or taken home for private meals, or sold in the markets" (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in strkjv@Galatians:2:1-10|. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. {Ye know that we all have knowledge} (\oidamen hoti pantes gnsin echomen\). This may be a quotation from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, \gnsis\), but this problem cannot be solved by knowledge.
rwp@1Corinthians:8:12 @{Wounding their conscience} (\tuptontes autn tn suneidsin\). Old verb \tupt\, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face. {Ye sin against Christ} (\eis Christon hamartanete\). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts:9:5|). One may wonder if Paul knew the words of Jesus in strkjv@Matthew:25:40|, "ye did it unto me."
rwp@1Corinthians:9:1 @{Are not ye?} (\ou humeis este;\). They were themselves proof of his apostleship.
rwp@1Corinthians:9:3 @{My defence} (\h em apologia\). Original sense, not idea of apologizing as we say. See on ¯Acts:22:1; strkjv@25:16|. Refers to what precedes and to what follows as illustration of strkjv@8:13|. {To them that examine me} (\tois eme anakrinousin\). See on ¯1Corinthians:2:15; strkjv@4:3|. The critics in Corinth were "investigating" Paul with sharp eyes to find faults. How often the pastor is under the critic's spy-glass.
rwp@1Corinthians:9:5 @{Have we no right?} (\M ouk echomen exousian;\). Same idiom. {To lead about a wife that is a believer?} (\adelphn gunaika periagein;\). Old verb \periag\, intransitive in strkjv@Acts:13:11|. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher's wife and children. Plainly Paul has no wife at this time. {And Cephas} (\kai Kphs\). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1:12|). It was well known that Peter was married (Matthew:8:14|). Paul mentions James by name in strkjv@Galatians:1:19| as one of the Lord's brothers. All the other apostles were either married or had the right to be.
rwp@1Corinthians:9:6 @{Have we not a right to forbear working?} (\ouk echomen exousian m ergazesthai;\). By \\ (or) Paul puts the other side about Barnabas (the only allusion since the dispute in strkjv@Acts:15:39|, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts:13; 14|), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Phillipians:4:15|). Here both negatives have their full force. Literally, Do we not have (\ouk echomen\, expecting the affirmative reply) the right not (\m\, negative of the infinitive \ergazesthai\) to do manual labour (usual meaning of \ergazomai\ as in strkjv@4:12|)?" There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent.
rwp@1Corinthians:9:15 @{For it were good for me to die, than that any man should make my glorying void} (\kalon gar moi mallon apothanein to kauchma mou oudeis kensei\). The tangled syntax of this sentence reflects the intensity of Paul's feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative (\kechrmai\). By the epistolary aorist (\egrapsa\) he explains that he is not now hinting for a change on their part towards him in the matter, "in my case" (\en emoi\). Then he gives his reason in vigorous language without a copula (\n\, were): "For good for me to die rather than," but here he changes the construction by a violent anacoluthon. Instead of another infinitive (\kensai\) after \\ (than) he changes to the future indicative without \hoti\ or \hina\, "No one shall make my glorying void," viz., his independence of help from them. \Keno\ is an old verb, from \kenos\, empty, only in Paul in N.T. See on ¯1Corinthians:1:17|.
rwp@1Corinthians:9:16 @{For if I preach} (\ean gar euaggelizmai\). Third class condition, supposable case. Same construction in verse 16| (\ean m\). {For necessity is laid upon me} (\anagk gar moi epikeitai\). Old verb, lies upon me (dative case \moi\). Jesus had called him (Acts:9:6,15; strkjv@Galatians:1:15f.; strkjv@Romans:1:14|). He could do no other and deserves no credit for doing it. {Woe is me} (\ouai gar moi\). Explaining the \anagk\ (necessity). Paul had to heed the call of Christ that he had heard. He had a real call to the ministry. Would that this were the case with every modern preacher.
rwp@1Corinthians:9:25 @{corruptible crown} (\phtharton stephanon\). \Stephanos\ (crown) is from \steph\, to put around the head, like the Latin _corona_, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. "Yet these were the most coveted honours in the whole Greek world" (Findlay). For the crown of thorns on Christ's head see strkjv@Matthew:27:29; strkjv@Mark:15:17; strkjv@John:19:2,5|. \Diadma\ (diadem) was for kings (Revelation:12:3|). Favourite metaphor in N.T., the crown of righteousness (2Timothy:4:8|), the crown of life (James:1:12|), the crown of glory (1Peter:5:4|), the crown of rejoicing (1Thessalonians:2:9|), description of the Philippians (Phillipians:4:1|). Note contrast between \phtharton\ (verbal adjective from \phtheir\, to corrupt) like the garland of pine leaves, wild olive, or laurel, and \aphtharton\ (same form with \a\ privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1Peter:5:4|).
rwp@1Corinthians:10:2 @{Were all baptized unto Moses in the cloud and in the sea} (\pantes eis ton Musn ebaptisanto en ti nepheli kai en ti thalassi\). 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 \ebaptisthsan\ (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@1Corinthians:10:4 @{For they drank of a spiritual rock that followed them} (\epinon ek pneumatiks akolouthouss petras\). Change to the imperfect \epinon\ shows their continual access to the supernatural source of supply. The Israelites were blessed by the water from the rock that Moses smote at Rephidim (Exodus:17:6|) and at Kadesh (Numbers:20:11|) and by the well of Beer (Numbers:21:16|). The rabbis had a legend that the water actually followed the Israelites for forty years, in one form a fragment of rock fifteen feet high that followed the people and gushed out water. Baur and some other scholars think that Paul adopts this "Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites" (Findlay). That is hard to believe, though it is quite possible that Paul alludes to this fancy and gives it a spiritual turn as a type of Christ in allegorical fashion. Paul knew the views of the rabbis and made use of allegory on occasion (Galatians:4:24|). {And the rock was Christ} (\h petra de n ho Christos\). He definitely states here in symbolic form the preexistence of Christ. But surely "we must not disgrace Paul by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock" (Hofmann). He does mean that Christ was the source of the water which saved the Israelites from perishing (Robertson and Plummer) as he is the source of supply for us today.
rwp@1Corinthians:10:5 @{With most of them} (\en tois pleiosin autn\). "A mournful understatement," for only two (Caleb and Joshua) actually reached the Promised Land (Numbers:14:30-32|). All the rest were rejected or \adokimoi\ (9:27|). {Were overthrown} (\katestrthsan\). First aorist passive indicative of \katastrnnumi\, old compound verb, to stretch or spread down as of a couch, to lay low (Euripides), as if by a hurricane. Powerful picture of the desolation wrought by the years of disobedience and wanderings in the desert by this verb quoted from strkjv@Numbers:14:16|.
rwp@1Corinthians:10:6 @{Were our examples} (\tupoi hmn egenthsan\). More exactly, examples for us (objective genitive \hmn\, not subjective genitive, of us). The word \tupoi\ (our types) comes from \tupt\, to strike, and meant originally the mark of a blow as the print of the nails (John:20:25|), then a figure formed by a blow like images of the gods (Acts:7:43|), then an example to be imitated (1Peter:5:3; strkjv@1Timothy:4:12; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9|), or to be avoided as here, and finally a type in a doctrinal sense (Romans:5:14; strkjv@Hebrews:9:24|). {To the intent we should not lust after} (\eis to m einai hmas epithumtas\). Purpose expressed by \eis\ with the articular infinitive \to einai\ and the accusative of general reference with \epithumtas\ (lusters) in the predicate.
rwp@1Corinthians:10:8 @{Neither let us commit fornication} (\mde porneumen\). More exactly, And let us cease practicing fornication as some were already doing (1Corinthians:6:11; strkjv@7:2|). The connection between idolatry and fornication was very close (see Jowett, _Epistles of Paul_, II, p. 70) and see about Baal-Peor (Numbers:25:1-9|). It was terribly true of Corinth where prostitution was part of the worship of Aphrodite. {In one day} (\mii hmeri\). An item that adds to horror of the plague in strkjv@Numbers:25:9| where the total number is 24,000 instead of 23,000 as here for one day.
rwp@1Corinthians:10:9 @{Neither let us tempt the Lord} (\mde ekpeirazmen ton Kurion\). Songs:the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and strkjv@Matthew:4:7; strkjv@Luke:4:12; strkjv@10:25|). Let us cease sorely (\ek-\) tempting the Lord by such conduct. {And perished by the serpents} (\kai hupo tn ophen apllunto\). Vivid imperfect middle (cf. aorist middle \aplonto\ in verse 10|), were perishing day by day. The story is told in strkjv@Numbers:21:6|. The use of \hupo\ for agent with the intransitive middle of \apollumi\ is regular. Note the Ionic uncontracted genitive plural \ophen\ rather than \ophn\.
rwp@1Corinthians:10:10 @{Neither murmur ye} (\mde gogguzete\). Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see on ¯Matthew:20:11|. The reference seems to be to strkjv@Numbers:16:41f.| after the punishment of Korah. {By the destroyer} (\hupo tou olothreutou\). This word, from \olothreu\ (late verb from \olethros\, destruction) occurs only here, so far as known. The reference is to the destroying angel of strkjv@Exodus:12:23| (\ho olothreun\).
rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupti ti kephali\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto ti exurmeni\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura\, later form for the old \xure\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.
rwp@1Corinthians:11:18 @{First of all} (\prton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomenn hmn en ekklsii\). Genitive absolute. Here \ekklsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou\).
rwp@1Corinthians:12:2 @{Ye were led away} (\apagomenoi\). The copula \te\ is not expressed (common ellipsis) with the participle (periphrastic imperfect passive), but it has to be supplied to make sense. Some scholars would change \hote\ (when) to \pote\ (once) and so remove the difficulty. {Unto those dumb idols} (\pros ta eidla ta aphna\). "Unto the idols the dumb." See strkjv@Psalms:95:5-7| for the voicelessness (\a-phna\, old adjective, without voice, \phn\) of the idols. Pagans were led astray by demons (1Corinthians:10:19f.|). {Howsoever ye might be led} (\hs an gesthe\). Rather, "as often as ye were led." For this use of \hs an\ for the notion of repetition, regular _Koin_ idiom, see Robertson, _Grammar_, p. 974. Cf. \hopou an\ in strkjv@Mark:6:56|.
rwp@1Corinthians:15:32 @{After the manner of men} (\kata anthrpon\). Like men, for applause, money, etc. (4:9ff.; strkjv@Phillipians:3:7|). {If I fought with wild beasts at Ephesus} (\ei ethriomachsa en Ephesi\). Late verb from \thriomachos\, a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan's book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul's Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a \thriomachos\. If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in strkjv@2Corinthians:11:23f|. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians. {What doth it profit me?} (\ti moi to ophelos?\). What the profit to me? {Let us eat and drink} (\phagmen kai pimen\). Volitive second aorist subjunctives of \esthi\ and \pin\. Cited from strkjv@Isaiah:22:13|. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: "Eat, drink, enjoy thyself. The rest is nothing." This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection.
rwp@1Corinthians:15:35 @{But some one will say} (\alla erei tis\). Paul knows what the sceptics were saying. He is a master at putting the standpoint of the imaginary adversary. {How} (\ps\). This is still the great objection to the resurrection of our bodies. Granted that Jesus rose from the dead, for the sake of argument, these sceptics refuse to believe in the possibility of our resurrection. It is the attitude of Matthew Arnold who said, "Miracles do not happen." Scientifically we know the "how" of few things. Paul has an astounding answer to this objection. Death itself is the way of resurrection as in the death of the seed for the new plant (verses 36f.|). {With what manner of body} (\poii smati\). This is the second question which makes plainer the difficulty of the first. The first body perishes. Will that body be raised? Paul treats this problem more at length (verses 38-54|) and by analogy of nature (Cf. Butler's famous _Analogy_). It is a spiritual, not a natural, body that is raised. \Sma\ here is an organism. {Flesh} (\sarx\) is the \sma\ for the natural man, but there is spiritual (\pneumatikon\) \sma\ for the resurrection.
rwp@1Corinthians:16:1 @{Now concerning the collection for the saints} (\peri de ts logias ts eis tous hagious\). Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters strkjv@2Corinthians:8; 9|). This word \logia\ (or \-eia\) is now known to be derived from a late verb \logeu\, to collect, recently found in papyri and inscriptions (Deissmann, _Bible Studies_, p. 143). The word \logia\ is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, _Light from the Ancient East_, p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection. {Songs:also do ye} (\houts kai humas poisate\). Paul had given orders (\dietaxa\) to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this (2Corinthians:8:10; strkjv@9:1-5|). Now do what you pledged.
rwp@1Corinthians:16:17 @{At the coming} (\epi ti parousii\). At the coming here of Stephanas, etc., the very word used of the \parousia\ of Christ (15:23|). {That which was lacking on your part they supplied} (\to humeteron husterma houtoi aneplrsan\). Either "these filled up my lack of you" or "these filled up your lack of me." Either makes perfectly good sense and both were true. Which Paul meant we cannot tell.
rwp@Info_1John @ GNOSTICISM The Epistle is not a polemic primarily, but a letter for the edification of the readers in the truth and the life in Christ. And yet the errors of the Gnostics are constantly before John's mind. The leaders had gone out from among the true Christians, but there was an atmosphere of sympathy that constituted a subtle danger. There are only two passages (1John:2:18f.; strkjv@4:1-6|) in which the false teachers are specifically denounced, but "this unethical intellectualism" (Robert Law) with its dash of Greek culture and Oriental mysticism and licentiousness gave a curious attraction for many who did not know how to think clearly. John, like Paul in Colossians, Ephesians, and the Pastoral Epistles, foresaw this dire peril to Christianity. In the second century it gave pure Christianity a gigantic struggle. "The great Gnostics were the first Christian philosophers" (Robert Law, _The Tests of Life_, p. 27) and threatened to undermine the Gospel message by "deifying the devil" (ib., p. 31) along with dethroning Christ. There were two kinds of Gnostics, both agreeing in the essential evil of matter. Both had trouble with the Person of Christ. The Docetic Gnostics denied the actual humanity of Christ, the Cerinthian Gnostics distinguished between the man Jesus and the \aeon\ Christ that came on him at his baptism and left him on the Cross. Some practised asceticism, some licentiousness. John opposes both classes in his Epistles. They claimed superior knowledge (\gnsis\) and so were called Gnostics (\Gnstikoi\). Nine times John gives tests for knowing the truth and uses the verb \ginsk\ (know) each time (1John:2:3,5; strkjv@3:16,19,24; strkjv@4:2,6,13; strkjv@5:2|). Some of the leaders he calls antichrists. There are stories about John's dread of Cerinthus and his unwillingness to be seen in the same public bath with him. The Apostle of love, as he is, is a real son of thunder when Gnosticism shows its head. Westcott thinks that the Fourth Gospel was written to prove the deity of Christ, assuming his humanity, while I John was written to prove the humanity of Christ, assuming his deity. Certainly both ideas appear in both books.
rwp@1John:2:12 @{I write} (\graph\). Present active indicative, repeated three times, referring to this Epistle. For "the name" see strkjv@3:23; strkjv@3John:1:7|. They were loyal to the name of Christ (Matthew:10:22|). {Are forgiven} (\aphentai\). Doric perfect passive indicative of \aphimi\ (seen also in strkjv@Luke:5:20,23|) for the usual \apheintai\. \Teknia\ (little children) probably includes all, as in verse 1|.
rwp@1John:2:19 @{From us} (\ex hmn\) {--of us} (\ex hmn\). The same idiom, \ex\ and the ablative case (\hmn\), but in different senses to correspond with \exlthan\ (they went out from our membership) and \ouk san\ (they were not of us in spirit and life). For \ex\ in the sense of origin see strkjv@John:17:15|, for \ex\ in the sense of likeness, strkjv@John:17:14|. {For if they had been of us} (\ei gar ex hmn san\). Condition of second class with \ei\ and imperfect tense (no aorist for \eimi\). {They would have continued} (\memenkeisan an\). Past perfect of \men\, to remain, without augment, with \an\ in apodosis of second-class condition. {With us} (\meth' hmn\). In fellowship, for which see \meta\ in strkjv@1:3|. They had lost the inner fellowship and then apparently voluntarily broke the outward. {But they went} (\all'\). Ellipsis of the verb \exlthan\ above, a common habit (ellipse) in John s Gospel (1:8; strkjv@9:3; strkjv@13:18; strkjv@15:25|). {That they might be made manifest} (\hina phanerthsin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \phanero\, for which verb see strkjv@John:21:1; strkjv@Colossians:3:4|. See strkjv@2Corinthians:3:3| for the personal construction with \hoti\ as here. {They all are not} (\ouk eisin pantes\). Not just some, but all, as in strkjv@2:21; strkjv@3:5|. These antichrists are thus revealed in their true light.
rwp@1John:3:9 @{Doeth no sin} (\hamartian ou poiei\). Linear present active indicative as in verse 4| like \hamartanei\ in verse 8|. The child of God does not have the habit of sin. {His seed} (\sperma autou\). God's seed, "the divine principle of life" (Vincent). Cf. strkjv@John:1|. {And he cannot sin} (\kai ou dunatai hamartanein\). This is a wrong translation, for this English naturally means "and he cannot commit sin" as if it were \kai ou dunatai hamartein\ or \hamartsai\ (second aorist or first aorist active infinitive). The present active infinitive \hamartanein\ can only mean "and he cannot go on sinning," as is true of \hamartanei\ in verse 8| and \hamartann\ in verse 6|. For the aorist subjunctive to commit a sin see \hamartte\ and \hamarti\ in strkjv@2:1|. A great deal of false theology has grown out of a misunderstanding of the tense of \hamartanein\ here. Paul has precisely John's idea in strkjv@Romans:6:1| \epimenmen ti hamartii\ (shall we continue in sin, present active linear subjunctive) in contrast with \hamartsmen\ in strkjv@Romans:6:15| (shall we commit a sin, first aorist active subjunctive).
rwp@1John:4:1 @{Beloved} (\agaptoi\). Three times in this chapter (1,7,11|) we have this tender address on love. {Believe not every spirit} (\m panti pneumati pisteuete\). "Stop believing," as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery. {Prove the spirits} (\dokimazete ta pneumata\). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (\dokimos\, strkjv@2Corinthians:10:18|), otherwise it is rejected (\adokimos\, strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|). {Many false prophets} (\polloi pseudoprophtai\). Jesus had warned people against them (Matthew:7:15|), even when they as false Christs work portents (Matthew:24:11,24; strkjv@Mark:13:22|). It is an old story (Luke:6:26|) and recurs again and again (Acts:13:6; strkjv@Revelation:16:13; strkjv@19:20; strkjv@20:10|) along with false teachers (2Peter:2:1|). {Are gone out} (\exelluthasin\). Perfect active indicative of \exerchomai\. Cf. aorist in strkjv@2:19|. They are abroad always.
rwp@Info_1Peter @ THE USE OF PAUL'S EPISTLES There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul's denunciation of Peter's cowardice in Antioch (Galatians:2:11-21|) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter's Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Galatians:1:18|), but was independent of his ecclesiastical authority (Galatians:2:1-10|) and Peter championed Paul's cause in the Jerusalem Conference (Acts:15:7-13|). Peter was certainly not a Judaizer (Acts:11:1-18|), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in strkjv@2Peter:3:15f|. There is no reason for doubting that Peter was familiar with some of Paul's Epistles as there indicated. There is some indication of Peter's use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.
rwp@Info_1Peter @ THE PLACE OF WRITING Peter states that he is in Babylon (1Peter:5:13|), apparently with his wife (1Corinthians:9:5|). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero's persecution of the Christians after the burning of Rome. The Christians were called "evil-doers" (1Peter:2:12|) in the time of Nero (Tacitus, _Ann_. XV. 44). Songs:we can think of Rome as the place of writing and that Peter uses "Babylon" to hide his actual location from Nero. Whether Peter came to Rome while Paul was still there we do not know, though John Mark was there with Paul (Colossians:4:10|). "At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the _tunica ardens_, or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).
rwp@1Peter:1:3 @{Blessed be} (\eulogtos\). No copula in the Greek (\est\, let be, or \estin\, is, or \ei\, may be). The verbal adjective (from \euloge\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou kuriou hmn Isou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennsas hms\). First aorist active articular (\ho\, who) participle of \anagenna\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennsis\ for \palingenesia\ (Titus:3:5|). If \anthen\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida zsan\). Peter is fond of the word "living" (present active participle of \za\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastases\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.
rwp@1Peter:1:12 @{To whom} (\hois\). Dative plural of the relative pronoun. To the prophets who were seeking to understand. Bigg observes that "the connexion between study and inspiration is a great mystery." Surely, but that is no argument for ignorance or obscurantism. We do the best that we can and only skirt the shore of knowledge, as Newton said. {It was revealed} (\apekaluphth\). First aorist passive indicative of \apokalupt\, old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research. {Did they minister} (\dikonoun\). Imperfect active of \diakone\, old verb, to minister, "were they ministering." {Have been announced} (\anggel\). Second aorist passive indicative of {anaggell}, to report, to bring back tidings (John:4:25|). {Through them} (\dia tn\). Intermediate agent (\dia\), "the gospelizers" (\tn euaggelisamenn\, articular first aorist middle participle of \euaggeliz\, to preach the gospel). {By the Holy Ghost} (\pneumati hagii\). Instrumental case of the personal agent, "by the Holy Spirit" (without article). {Sent forth from heaven} (\apostalenti\). Second aorist passive participle of \apostell\ in instrumental case agreeing with \pneumati hagii\ (the Spirit of Christ of verse 11|. {Desire} (\epithumousin\). Eagerly desire (present active indicative of \epithume\, to long for). {To look into} (\parakupsai\). First aorist active infinitive of \parakupt\, old compound to peer into as in strkjv@Luke:24:12; strkjv@John:20:5,11; strkjv@James:1:25|, which see. For the interest of angels in the Incarnation see strkjv@Luke:2:13f|.
rwp@1Peter:1:18 @{Knowing} (\eidotes\). Second perfect active participle of \oida\, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg). {Ye were redeemed} (\elutrthte\). First aorist passive indicative of \lutro\, old verb from \lutron\ (ransom for life as of a slave, strkjv@Matthew:20:28|), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, strkjv@Luke:24:21; strkjv@Titus:2:14|. The ransom is the blood of Christ. Peter here amplifies the language in strkjv@Isaiah:52:3f|. {Not with corruptible things} (\ou phthartois\). Instrumental case neuter plural of the late verbal adjective from \phtheir\ to destroy or to corrupt, and so perishable, in N.T. here, verse 23; strkjv@1Corinthians:9:25; strkjv@15:53f.; strkjv@Romans:1:23|. \Argurii chrusii\ (silver or gold) are in explanatory apposition with \phthartois\ and so in the same case. Slaves were set free by silver and gold. {From your vain manner of life} (\ek ts mataias humn anastrophs\). "Out of" (\ek\), and so away from, the pre-Christian \anastroph\ of verse 15|, which was "vain" (\mataias\. Cf. strkjv@Ephesians:4:17-24|). {Handed down from your fathers} (\patroparadotou\). This adjective, though predicate in position, is really attributive in idea, like \cheiropoitou\ in strkjv@Ephesians:2:11| (Robertson, _Grammar_, p. 777), like the French idiom. This double compound verbal adjective (\pater, para, didmi\), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's _Vocabulary_; Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use of tradition (Matthew:15:2ff.|), but the reference here seems mainly to Gentiles (1Peter:2:12|).
rwp@1Peter:2:2 @{As newborn babes} (\hs artigennta breph\). \Brephos\, old word, originally unborn child (Luke:1:41-44|), then infant (Luke:2:12|), here figuratively, like \npioi\. \Artigennta\ is a late and rare compound (Lucian, imperial inscription) from \arti\ and \genna\, with evident allusion to \anagegennmenoi\ in strkjv@1:23|, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). {Long for} (\epipothsate\). First aorist (constative) active imperative of \epipothe\, old verb for intense yearning (Phillipians:2:26|). {The spiritual milk which is without guile} (\to logikon adolon gala\). \Gala\ is old word for milk as in strkjv@1Corinthians:9:7| and as metaphor in strkjv@1Corinthians:3:2|. \Adolos\ is an old compound (here alone in N.T.) adjective (alpha privative and \dolos\ deceit), unadulterated milk which, alas, is so hard to get. \Logikon\ is an old adjective in \-ikos\, from \logos\ (reason, speech), in N.T. only here and strkjv@Romans:12:1|, used here with allusion to \logou\ (1:23|) and \rma\ (1:25|), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). Songs:Bigg holds. But in strkjv@Romans:12:1| Paul uses \logikon\ in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase \tn logikn probatn tou Christou\ (the spiritual or rational sheep of Christ). {That ye may grow thereby} (\hina en auti auxthte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \auxan\, old and common verb to grow. See this same metaphor in strkjv@Colossians:2:19; strkjv@Ephesians:4:15|. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (\brma\) made in strkjv@1Corinthians:3:2; strkjv@Hebrews:5:13|. Salvation (\strian\) here is final salvation.
rwp@1Peter:2:8 @{And} (\kai\). Peter now quotes strkjv@Isaiah:8:14| and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling (\lithos proskommatos\) and rock of offence (\petra skandalou\)," quoted also by Paul in strkjv@Romans:9:32f.|, which see for discussion. \Proskomma\ (from \proskopt\, to cut against) is an obstacle against which one strikes by accident, while \skandalon\ is a trap set to trip one, but both make one fall. Too much distinction need not be made between \lithos\ (a loose stone in the path) and \petra\ (a ledge rising out of the ground). {For they} (\hoi\). Causal use of the relative pronoun. {Stumble at the word, being disobedient} (\proskoptousin ti logi apeithountes\). Present active indicative of \proskopt\ with dative case, \logi\, and present active participle of \apeithe\ (cf. \apistousin\ in strkjv@2:7|) as in strkjv@3:1|. \Ti logi\ can be construed with \apeithountes\ (stumble, being disobedient to the word). {Whereunto also they were appointed} (\eis ho kai etethsan\). First aorist passive indicative of \tithmi\. See this idiom in strkjv@1Timothy:2:7|. "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty.
rwp@1Peter:2:13 @{Be subject to} (\hupotagte\). Second aorist passive imperative second person plural of \hupotass\, to subject to, as in strkjv@3:22|. {Every ordinance of man} (\pasi anthrpini ktisei\). Dative case of old and common word \ktisis\ (from \ktiz\, to create, to found), act of creation (Romans:1:20|), a creature or creation (Romans:1:25|), all creation (Colossians:1:15|), an institution as here (in Pindar so). For \anthrpinos\ (human) see strkjv@James:3:7|. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans:13:1-8|) unless it steps in between God and man (Acts:4:20|). {For the Lord's sake} (\dia ton kurion\). For Jesus' sake. That is reason enough for the Christian not to be an anarchist (Matthew:22:21|). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg). {As supreme} (\hs huperechonti\). Dative singular of present active participle of \huperech\, old verb (intransitive), to stand out above (to have it over), as in strkjv@Romans:13:1|. It is not the divine right of kings, but the fact of the king as the outstanding ruler.
rwp@1Peter:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oikets\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oikets\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despots\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieiks\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.
rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklthte\). First aorist indicative of \kale\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpann hupogrammon\). Present active participle of the late Ionic verb \hupolimpan\ (in the papyri) for the common \hupoleip\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupograph\ and \hupograph\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthste tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).
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} (\annegken tas hamartias hmn\). 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 (\sma\) 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 ti dikaiosuni zsmen\). 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 ti mlpi iathte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \mlps\, 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@1Peter:2:25 @{For ye were going astray like sheep} (\te gar hs probata planmenoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \te\ and present middle participle of \plana\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphte\). Second aorist passive indicative of \epistreph\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon tn psuchn humn\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.
rwp@1Peter:3:3 @{Whose adorning} (\hn kosmos\). Genitive plural of the relative referring to \gunaikn\ (wives). \Kosmos\ has here its old meaning of ornament (cf. our cosmetics), not the common one of world (John:17:5|) considered as an orderly whole. _Mundus_ in Latin is used in this double sense (ornament, world). {Let it be} (\est\). Imperative third singular of \eimi\. Not the outward adorning of plaiting the hair (\ouch ho exthen emploks trichn\). The use of \ouch\ here rather than \m\ (usual negative with the imperative) because of the sharp contrast in verse 4| (\all'\). The old adverb \exthen\ (from without) is in the attributive position like an adjective. \Emplok\ is a late word (from \emplek\, to inweave, strkjv@2Timothy:2:4; strkjv@2Peter:2:20|) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T. {Of wearing} (\peritheses\). Late and rare word (Galen, Arrian) from \peritithmi\ (Matthew:27:28|), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. {Or of putting on} (\enduses\). Old word from \endu\ (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. strkjv@1Timothy:2:9-13; strkjv@Isaiah:3:16ff|.
rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homois\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gnsin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\hs asthenesteri skeuei ti gunaikeii aponemontes timn\). Present active participle of \aponem\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikeii\ here is an adjective (female, feminine) from \gun\ (woman, wife). She is termed "the weaker" (\ti asthenesteri\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklronomoi charitos zs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to m egkoptesthai tas proseuchas humn\). Purpose clause with \eis to\ and the present passive infinitive (with negative \m\) of \egkopt\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.
rwp@1Peter:3:9 @{Not rendering evil for evil} (\m apodidontes kakon anti kakou\). \M\ and the present active participle of \apodidmi\, to give back. The same phrase in strkjv@Romans:12:17| and the same idea in strkjv@1Thessalonians:5:15|. Peter may have obtained it from Paul or both from strkjv@Proverbs:17:13; strkjv@20:22|, "an approximation to Christ's repeal of the \lex talionis\ (Matthew:5:38ff.|) which Plato first opposed among the Greeks" (Hart). Common use of \anti\ for exchange. {Reviling for reviling} (\loidorian anti loidorias\). Allusion to strkjv@2:23| (Christ's own example). {But contrariwise blessing} (\tounantion de eulogountes\). Adverbial accusative and crasis (\to enantion\) of the neuter article and the adjective \enantios\ (\en, antios\, opposite, strkjv@Matthew:14:24|), "on the contrary." For \eulogountes\ (present active participle of \euloge\) see strkjv@Luke:6:28; strkjv@Romans:12:14| (imperative \eulogeite\). {For hereunto were ye called} (\hoti eis touto eklthte\). See strkjv@2:21| for this verb and use of \eis touto\ (pointing to the preceding argument). {That ye should inherit a blessing} (\hina eulogian klronomste\). Purpose clause with \hina\ and the first aorist active subjunctive of \klronome\, a plain reference to Esau, who wanted "to inherit the blessing" (Hebrews:12:17|) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians:4:22ff.|).
rwp@1Peter:3:14 @{But and if ye should suffer} (\all' ei kai paschoite\). "But if ye should also (or even) suffer." Condition of the fourth class with \ei\ and the optative (undetermined with less likelihood), a rare condition in the vernacular _Koin_, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 13|, should come to actual suffering "for righteousness' sake" (\dia dikaiosunn\) as in strkjv@Matthew:5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the very word of Jesus there which see, a word meaning "happy," not \eulogtoi\) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be \eite an\ (ye would be), not \este\ (ye are). It is interesting to note the third-class condition in verse 13| just before the fourth-class one in verse 14|. {Fear not their fear} (\ton phobon autn m phobthte\). Prohibition with \m\ and the first aorist (ingressive) passive subjunctive of \phobeomai\, to fear, and the cognate accusative \phobon\ (fear, terror). "Do not fear their threats" (Bigg). Quotation from strkjv@Isaiah:8:12f|. {Neither be troubled} (\mde taraxthte\). Prohibition with \mde\ and the first aorist (ingressive) subjunctive of \tarass\, to disturb (Matthew:2:6; strkjv@John:12:27|). Part of the same quotation. Cf. strkjv@3:6|.
rwp@1Peter:3:16 @{Having a good conscience} (\suneidsin echontes agathn\). Present active participle of \ech\. See strkjv@2:18| for \suneidsin\ and strkjv@3:21| for \suneidsis agath\ again ("a quasi-personification," Hart). {That they may be put to shame} (\hina kataischunthsin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \kataischun\, old verb, to put to shame (Luke:13:17; strkjv@1Peter:2:6|). {Wherein ye are spoken against} (\en hi katalaleisthe\). Present passive indicative of \katalale\, for which see strkjv@2:12| with \en hi\ also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts:2:13,37|). {Who revile} (\hoi epreazontes\). Articular present active participle of \epreaz\, old verb (from \epreia\, spiteful abuse), to insult, in N.T. only here and strkjv@Luke:6:28|. {In Christ} (\en Christi\). Paul's common mystical phrase that Peter has three times (here, strkjv@5:10,14|), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. strkjv@2:12|) to \anastroph\ (manner of life). "Constantly the apostle repeats his phrases with new significance and in a new light" (Bigg).
rwp@1Peter:3:20 @{Which aforetime were disobedient} (\apeithsasin pote\). First aorist active participle of \apeithe\ (for which verb see strkjv@3:20|) in the dative plural agreeing with \pneumasin\. These spirits now in prison once upon a time (\pote\) were disobedient (typical rebels, Hart calls them). {Waited} (\apexedecheto\). Imperfect middle of the double compound \apekdechomai\, late verb, probably first by Paul (1Corinthians:1:7|), though in the apocryphal _Acta Pauli_ (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (\apo, ek\) to wait out to the end, as for Christ's Second Coming (Phillipians:3:20|). A hundred years apparently after the warning (Genesis:5:32; strkjv@6:3; strkjv@7:6|) Noah was preparing the ark and Noah as a preacher of righteousness (2Peter:2:5|) forewarned the people, who disregarded it. {While the ark was a preparing} (\kataskeuazomens kibtou\). Genitive absolute with present passive participle of \kataskeuaz\, old compound (Matthew:11:10|), for \kibtos\ (ark) see on ¯Matthew:24:38|. {Wherein} (\eis hn\). "Into which" (the ark). {That is} (\tout' estin\). Explanatory expression like our English idiom (Romans:10:6|, etc.). {Souls} (\psuchai\). Persons of both sexes (living men) as in strkjv@Acts:2:41; strkjv@27:37|, etc. {Were saved} (\diesthsan\). First aorist passive indicative of \diasz\, old compound, to bring safe through as in strkjv@Acts:27:44|. {Through water} (\di' hudatos\). "By means of water" as the intermediate agent, an apparent change in the use of \dia\ in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews:11:7|) for the sake of the following illustration.
rwp@1Peter:4:4 @{Wherein} (\en hi\). "In which thing" (manner of life). {They think it strange} (\xenizontai\). Present passive indicative of \xeniz\, old verb (from \xenos\, stranger), to entertain a guest (Acts:10:23|), to astonish (Acts:17:20|). See also strkjv@4:12|. "They are surprised or astonished." {That ye run not with them} (\m suntrechontn humn\). Genitive absolute (negative \m\) with present active participle of \suntrech\, old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks"). {Into the same excess of riot} (\eis tn autn ts astias anachusin\). \Anachusin\ (from \anache\ to pour forth) is a late and rare word, our overflowing, here only in N.T. \Astias\ is the character of an abandoned man (\astos\, cf. \asts\ in strkjv@Luke:15:13|), old word for a dissolute life, in N.T. only here, strkjv@Ephesians:5:18; strkjv@Titus:1:6|. {Speaking evil of you} (\blasphmountes\). Present active participle of \blasphme\ as in strkjv@Luke:22:65|. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race" (Bigg).
rwp@1Peter:4:9 @{Using hospitality} (\philoxenoi\). "Friendly to strangers," old word (from \philos, xenos\), in N.T. only here and strkjv@1Timothy:3:2; strkjv@Titus:1:8|. No verb here in the Greek. {Without murmuring} (\aneu goggusmou\). Like \chris goggusmn\ in strkjv@Phillipians:2:14|. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew:25:35|). Inns were rare and very poor. Hospitality made mission work possible (3John:1:5|).
rwp@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\hs logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hs chorgei ho theos\). Ablative case (\hs\) of the relative attracted from the accusative \hn\, object of \chorgei\ (present active indicative of \chorge\, old verb, to supply from \chorgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorge\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxaztai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz\. See strkjv@John:15:8|. {Whose is} (\hi estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.
rwp@Info_1Thessalonians @ FIRST THESSALONIANS FROM CORINTH A.D. 50 TO 51 BY WAY OF INTRODUCTION We cannot say that this is Paul's first letter to a church, for in strkjv@2Thessalonians:2:2| he speaks of some as palming off letters as his and in strkjv@2Thessalonians:3:17| he says that he appends his own signature to every letter after dictating it to an amanuensis (Romans:16:22|). We know of one lost letter (1Corinthians:5:11|) and perhaps another (2Corinthians:2:3|). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Thessalonians:3:6; strkjv@Acts:18:5|). They had brought supplies from the Macedonian churches to supply Paul's need (2Corinthians:11:9|), as the church in Philippi did once and again while Paul was in Thessalonica (Phillipians:4:15f.|). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Acts:18:3|) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" (\suneicheto ti logi Paulos\). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of strkjv@2Thessalonians:2:1f.| where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. Songs:Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.
rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.
rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hmn\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenth eis hums\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis hums\ like the _Koin_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagii kai plrophorii polli\). Preposition \en\ repeated with \logi, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plrophorii\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plrophore\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kaths oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenthmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenthmen\, (not \metha\, we were). An epexegetical comment with {for your sake} (\di' hums\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.
rwp@1Thessalonians:1:7 @{Songs:that ye became} (\hste genesthai humas\). Definite result expressed by \hste\ and the infinitive \genesthai\ (second aorist middle of \ginomai\) as is common in the _Koin_. {An ensample} (\tupon\). Songs:B D, but Aleph A C have \tupous\ (plural). The singular looks at the church as a whole, the plural as individuals like \hums\. \Tupos\ is an old word from \tupt\, to strike, and so the mark of a blow, print as in John strkjv@20:25|. Then the figure formed by the blow, image as in strkjv@Acts:7:43|. Then the mould or form (Romans:6:17; strkjv@Acts:23:25|). Then an example or pattern as in strkjv@Acts:7:44|, to be imitated as here, strkjv@Phillipians:3:17|, etc. It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word _type_ for printers is this same word with one of its meanings. Note separate article with both Macedonia (\ti Makedonii\) and Achaia (\ti Achaii\) treated as separate provinces as they were.
rwp@1Thessalonians:2:3 @{Exhortation} (\paraklsis\). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort. {Not of error} (\ouk ek plans\). This word is same as \plana\, to lead astray (2Timothy:3:13|) like Latin _errare_. Passive idea of {error} here rather than deceit. That is seen in {nor in guile} (\oude en doli\) from \del\, to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life. {Nor of uncleanness} (\oude ex akatharsias\). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.
rwp@1Thessalonians:2:6 @{Nor seeking glory of men} (\oute ztountes ex anthrpn doxan\). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See strkjv@Acts:20:19; strkjv@2Corinthians:4:5; strkjv@Ephesians:4:2|. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (\ex\) men. {Neither from you nor from others} (\oute aph' humn oute aph' alln\). He widens the negation to include those outside of the church circles and changes the preposition from \ex\ (out of) to \apo\ (from). {When we might have been burdensome, as apostles of Christ} (\dunamenoi en barei einai hs Christou apostoloi\). Westcott and Hort put this clause in verse 7|. Probably a concessive participle, {though being able to be in a position of weight} (either in matter of finance or of dignity, or a burden on your funds or "men of weight" as Moffatt suggests). Milligan suggests that Paul "plays here on the double sense of the phrase" like the Latin proverb: _Honos propter onus_. Songs:he adds, including Silas and Timothy, {as Christ's apostles}, as missionaries clearly, whether in the technical sense or not (cf. strkjv@Acts:14:4,14; strkjv@2Corinthians:8:23; strkjv@11:13; strkjv@Romans:16:7; strkjv@Phillipians:2:25; strkjv@Revelation:2:2|). They were entitled to pay as "Christ's apostles" (cf. strkjv@1Corinthians:9; strkjv@2Corinthians:11:7ff.|), though they had not asked for it.
rwp@1Thessalonians:2:7 @{But we were gentle in the midst of you} (\alla egenthmen npioi en mesi humn\). Note \egenthmen\ (became), not \metha\ (were). This rendering follows \pioi\ instead of \npioi\ (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer \pioi\ as making better sense. Dibelius terms \npioi\ _unmoglich_ (impossible), but surely that is too strong. Paul is fond of the word \npioi\ (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds. {As when a nurse cherishes her own children} (\hs ean trophos thalpi ta heauts tekna\). This comparative clause with \hs ean\ (Mark:4:26; strkjv@Galatians:6:10| without \ean\ or \an\) and the subjunctive (Robertson, _Grammar_, p. 968) has a sudden change of the metaphor, as is common with Paul (1Timothy:5:24; strkjv@2Corinthians:3:13ff.|) from {babes} to {nurse} (\trophos\), old word, here only in the N.T., from \treph\, to nourish, \troph\, nourishment. It is really the mother-nurse "who suckles and nurses her own children" (Lightfoot), a use found in Sophocles, and a picture of Paul's tender affection for the Thessalonians. \Thalp\ is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and strkjv@Ephesians:5:29|.
rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\houts omeiromenoi humn\). Clearly the correct text rather than \himeiromenoi\ from \himeir\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell, -keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\udokoumen\). Imperfect active of \eudoke\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadidmi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agaptoi hmin egenthte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hmin\ with verbal \agaptoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.
rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\tn kai ton Kurion apokteinantn Isoun kai tous prophtas\). 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 hms ekdixantn\). 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} (\Thei m areskontn\). 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 anthrpois enantin\). Dative case with the adjective \enantin\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in strkjv@Ephesians:2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.
rwp@1Thessalonians:4:3 @{Your sanctification} (\ho hagiasmos humn\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz\ and both to take the place of the old words \hagiz, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo ts porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.
rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin humn\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.
rwp@1Thessalonians:4:18 @{With these words} (\en tois logois toutois\). In these words. They were a comfort to the Thessalonians as they still comfort the people of God.
rwp@1Thessalonians:5:19 @{Quench not the spirit} (\to pneuma m sbennute\). \M\ with the present imperative means to stop doing it or not to have the habit of doing it. It is a bold figure. Some of them were trying to put out the fire of the Holy Spirit, probably the special gifts of the Holy Spirit as verse 20| means. But even so the exercise of these special gifts (1Corinthians:12-14; strkjv@2Corinthians:12:2-4; strkjv@Romans:12:6-9|) was to be decently (\euschmons\, strkjv@1Thessalonians:4:12|) and in order (\kata taxin\, strkjv@1Corinthians:14:40|) and for edification (\pros oikodomn\, strkjv@1Corinthians:14:26|). Today, as then, there are two extremes about spiritual gifts (cold indifference or wild excess). It is not hard to put out the fire of spiritual fervor and power.
rwp@1Timothy:1:15 @{Faithful is the saying} (\pistos ho logos\). Five times in the Pastorals (1Timothy:1:15; strkjv@3:1; strkjv@4:9; strkjv@Titus:3:8; strkjv@2Timothy:2:11|). It will pay to note carefully \pistis, pisteu, pistos\. Same use of \pistos\ (trustworthy) applied to \logos\ in strkjv@Titus:1:9; strkjv@Revelation:21:5; strkjv@22:6|. Here and probably in strkjv@2Timothy:2:11| a definite saying seems to be referred to, possibly a quotation (\hoti\) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in strkjv@John:9:37; strkjv@11:27; strkjv@16:28; strkjv@18:37|. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in strkjv@Luke:5:32; strkjv@John:12:47|. {Acceptation} (\apodochs\). Genitive case with \axios\ (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and strkjv@4:9|. {Chief} (\prtos\). Not \n\ (I was), but \eimi\ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In strkjv@1Corinthians:15:9| he had called himself "the least of the apostles" (\elachistos tn apostoln\). In strkjv@Ephesians:3:8| he refers to himself as "the less than the least of all saints" (\ti elachistoteri pantn hagin\). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians:2:6-10|) and superior to the Judaizers (2Corinthians:11:5f.; strkjv@12:11|). It is not mock humility here, but sincere appreciation of the sins of his life (cf. strkjv@Romans:7:24|) as a persecutor of the church of God (Galatians:1:13|), of men and even women (Acts:22:4f.; strkjv@26:11|). He had sad memories of those days.
rwp@1Timothy:2:8 @{I desire} (\boulomai\). Songs:Phillipians:1:12|. {The men} (\tous andras\). Accusative of general reference with the infinitive \proseuchesthai\. The men in contrast to "women" (\gunaikas\) in 9|. It is public worship, of course, and "in every place" (\en panti topi\) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now. {Lifting up holy hands} (\epairontas hosious cheiras\). Standing to pray. Note also \hosious\ used as feminine (so in Plato) with \cheiras\ instead of \hosias\. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See strkjv@Luke:24:50|. Adverb \hosis\ in strkjv@1Thessalonians:2:10| and \hosiots\ in strkjv@Ephesians:4:24|. {Without wrath and disputing} (\chris orgs kai dialogismou\). See strkjv@Phillipians:2:14|.
rwp@1Timothy:3:14 @{Shortly} (\en tachei\). Old idiom (locative case of \tachos\, quickness, speed). See strkjv@Romans:16:20|. A pseudonymous writer would hardly have put in this phrase. Paul's hopes were not to be realized, but he did not know that.
rwp@1Timothy:3:16 @{Without controversy} (\homologoumens\). Old adverb from the participle \homologoumenos\ from \homologe\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to ts eusebeias mustrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikaith en pneumati\). First aorist passive indicative of \dikaio\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\phth aggelois\). First aorist passive indicative of \hora\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\phth\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekruchth en ethnesin\). First aorist passive indicative of \kruss\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuth en kosmi\). First aorist indicative passive again of \pisteu\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelmphth en doxi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.
rwp@1Timothy:4:14 @{Neglect not} (\m amelei\). Present active imperative in prohibition of \amele\, old verb, rare in N.T. (Matthew:22:5; strkjv@1Timothy:4:14; strkjv@Hebrews:2:3; strkjv@8:9|). From \amels\ (\a\ privative and \melei\, not to care). Use with genitive. {The gift that is in thee} (\tou en soi charismatos\). Late word of result from \charizomai\, in papyri (Preisigke), a regular Pauline word in N.T. (1Corinthians:1:7; strkjv@2Corinthians:1:11; strkjv@Romans:1:11|; etc.). Here it is God's gift to Timothy as in strkjv@2Timothy:1:6|. {By prophecy} (\dia prophteias\). Accompanied by prophecy (1:18|), not bestowed by prophecy. {With the laying on of the hands of the presbytery} (\meta epitheses tn cheirn tou presbuteriou\). In strkjv@Acts:13:2f.|, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again \meta\ does not express instrument or means, but merely accompaniment. In strkjv@2Timothy:1:6| Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1:3|). \Epithesis\ (\from epitithmi\, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, strkjv@2Timothy:1:16; strkjv@Acts:8:18; strkjv@Hebrews:6:2|, but the verb \epitithmi\ with \tas cheiras\ more frequently (Acts:6:6| of the deacons; strkjv@8:19; strkjv@13:3; strkjv@1Timothy:5:22|, etc.). \Presbuterion\ is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke:22:66; strkjv@Acts:22:5|), then (here only in N.T.) of Christian elders (common in Ignatius), though \presbuteros\ (elder) for preachers (bishops) is common (Acts:11:30; strkjv@15:2; strkjv@20:17|, etc.).
rwp@1Timothy:6:1 @{Under the yoke} (\hupo zugon\). As slaves (\douloi\, bondsmen). Perhaps under heathen masters (1Peter:2:18|). For the slave problem, see also strkjv@Philemon:1; strkjv@Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|. See strkjv@Matthew:11:29| for Christ's "yoke" (\zugon\, from \zeugnumi\, to join). {Their own masters} (\tous idious despotas\). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave (\doulos\), while \kurios\ has a wider outlook. Old word only here, strkjv@Titus:2:9; strkjv@2Timothy:2:21; strkjv@1Peter:2:18| for human masters. Applied to God in strkjv@Luke:2:29; strkjv@Acts:4:24,29| and to Christ in strkjv@2Peter:2:1|. {The name of God} (\to onoma tou theou\). See strkjv@Romans:2:24|. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with \hina m\ and present passive subjunctive (\blasphmtai\).
rwp@Info_2Corinthians @ FIRST CORINTHIANS FROM EPHESUS A.D. 54 OR 55 BY WAY OF INTRODUCTION It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley's _Historic Doubts about Napolean Bonaparte_ which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.
rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).
rwp@Info_2Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).
rwp@2Corinthians:1:8 @{Concerning our affliction} (\huper ts thlipses hmn\). Manuscripts read also \peri\ for in the _Koin_ \huper\ (over) often has the idea of \peri\ (around). Paul has laid down his philosophy of afflictions and now he cites a specific illustration in his own recent experience. {In Asia} (\en Asii\). Probably in Ephesus, but what it was we do not know whether sickness or peril. We do know that the disciples and the Asiarchs would not allow Paul to face the mob in the amphitheatre gathered by Demetrius (Acts:20:30f.|). In strkjv@Romans:16:4| Paul says that Prisca and Aquila laid down their necks for him, risked their very lives for him. It may have been a later plot to kill Paul that hastened his departure from Ephesus (Acts:20:1|). He had a trial so great that "we were weighed down exceedingly beyond our power" (\kath' huperboln huper dunamin ebarthmen\). Old verb from \baros\, weight, \barus\, weighty. First aorist passive indicative. See on ¯1Corinthians:12:31| for \kath' huperboln\ (cf. our hyperbole). It was beyond Paul's power to endure if left to himself. {Insomuch that we despaired even of life} (\hste exaporthnai hmas kai tou zin\). Usual clause of result with \hste\ and the infinitive. First aorist passive infinitive \exaporthnai\, late compound for utter despair (perfective use of \ex\ and at a complete loss, \a\ privative and \poros\, way). There seemed no way out. {Of life} (\tou zin\). Ablative case of the articular infinitive, of living.
rwp@2Corinthians:2:17 @{Corrupting} (\kapleuontes\). Old word from \kaplos\, a huckster or peddlar, common in all stages of Greek for huckstering or trading. It is curious how hucksters were suspected of corrupting by putting the best fruit on top of the basket. Note Paul's solemn view of his relation to God as a preacher ({from God} \ek theou\, {in the sight of God} \katenanti theou\, {in Christ} \en Christi\).
rwp@2Corinthians:3:1 @{To commend ourselves?} (\heautous sunistanein?\). Late (_Koin_) form of \sunistmi\, to place one with another, to introduce, to commend. Paul is sensitive over praising himself, though his enemies compelled him to do it. {Epistles of commendation} (\sustatikn epistoln\). Late verbal adjective from \sunistmi\ and often in the papyri and in just this sense. In the genitive case here after \chrizomen\. Such letters were common as seen in the papyri (Deissmann, _Light from the Ancient East_, p. 226). N.T. examples of commending individuals by letters occur in strkjv@Acts:15:25f.; strkjv@18:27| (Apollos), strkjv@1Corinthians:16:10f.| (Timothy); strkjv@Romans:16:1| (Phoebe with the verb \sunistmi\); strkjv@Colossians:4:10| (Mark); strkjv@2Corinthians:8:22f.| (Titus and his companion).
rwp@2Corinthians:3:14 @{But their minds were hardened} (\alla eprth ta nomata autn\). Their thoughts (\nomata\) literally. \Pro\ (first aorist passive indicative here) is late verb from \pros\, hard skin, to cover with thick skin (callus), to petrify. See on ¯Mark:6:52; strkjv@8:17|. {Of the old covenant} (\ts palaias diathks\). The Old Testament. \Palaios\ (ancient) in contrast to \kainos\ (fresh, verse 6|). See strkjv@Matthew:13:52|. {The same veil} (\to auto kalumma\). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism. {Unlifted} (\m anakaluptomenon\). Present passive participle of \anakalupt\, old verb, to draw back the veil, to unveil. {Is done away} (\katargeitai\). Same verb as in verses 7,11|.
rwp@2Corinthians:5:12 @{As giving you occasion of glorying} (\aphormn didontes humin kauchmatos\). An old Greek word (\apo, horm\, onset, rush), a base of operations, material with which to glory, as we say "a tip" only much more. {That ye may have wherewith to answer} (\hina echte pros\). Literally, "That ye may have something against (for facing those, etc.)." Paul wishes his champions in Corinth to know the facts. {In appearance, and not in heart} (\en prospi kai m en kardii\). He means the Judaizers who were braggarts about their orthodox Judaism.
rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\hs tou theou parakalountos di' hmn\). Genitive absolute with \hs\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagte ti thei\). Second aorist passive imperative of \katallass\ and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.
rwp@2Corinthians:6:14 @{Be not unequally yoked with unbelievers} (\m ginesthe heterozugountes apistois\). No other example of this verb has yet been found, though the adjective from which it is apparently formed, \heterozugos\ (yoked with a different yoke) occurs in strkjv@Leviticus:19:19| of the union of beasts of different kinds. In strkjv@Deuteronomy:22:10| we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming (\m ginesthe\ present imperative, not \m gensthe\ aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. strkjv@Ephesians:5:7|. Paul gives as the reason (\gar\) for this prohibition five words in questions to distinguish the contrasts. {Fellowship} (\metoch\). Sharing with and followed by associative instrumental case of \dikaiosuni\ (righteousness) and iniquity (\anomii\). A pertinent challenge today when church members wink at violations of laws of the land and laws of God. {Communion} (\koinnia\). Partnership to light (\phti\ dative case) with (\pros\), facing darkness.
rwp@2Corinthians:7:5 @{When we had come} (\elthontn hmn\). Genitive absolute with second aorist active participle of \erchomai\. Paul now returns to the incident mentioned in strkjv@2:12| before the long digression on the glory of the ministry. {Had no relief} (\oudemian eschken anesin\). Perfect active indicative precisely as in strkjv@2:13| which see, "has had no relief" (dramatic perfect). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib\ as in strkjv@4:8|, but with anacoluthon, for the nominative case agrees not with the genitive \hmn\ nor with the accusative \hmas\ in verse 6|. It is used as if a principal verb as in strkjv@9:11; strkjv@11:6; strkjv@Romans:12:16| (Moulton, _Prolegomena_, p. 182; Robertson, _Grammar_, pp. 1132-35). {Without were fightings} (\exthen machai\). Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. strkjv@1Corinthians:15:32|). {Within were fears} (\esthen phoboi\). Same construction. "Mental perturbations" (Augustine) as in strkjv@11:28|.
rwp@2Corinthians:7:14 @{If--I have gloried} (\ei--kekauchmai\). Condition of first class. On this verb see strkjv@1Corinthians:3:21; strkjv@2Corinthians:5:12|. {I was not put to shame} (\ou katischunthn\). First aorist passive indicative of \kataischun\. Paul had assured Titus, who hesitated to go after the failure of Timothy, that the Corinthians were sound at bottom and would come round all right if handled properly. Paul's joy is equal to that of Titus. {In truth} (\en altheii\). In the sharp letter as well as in I Corinthians. He had not hesitated to speak plainly of their sins. {Our glorying before Titus} (\h kauchsis epi Titou\). The two things were not inconsistent and were not contradictory as the outcome proved.
rwp@2Corinthians:8:1 @{The grace} (\tn charin\). As manifested in the collection in the churches, poor as they were. The Romans had lacerated Macedonia (Livy, XLV. 30).
rwp@2Corinthians:8:11 @{The readiness to will} (\h prothumia tou thelein\). Old word from \prothumos\ (\pro, thumos\), forwardness, eagerness (Acts:17:11|). They were quick to pledge. {The completion also} (\kai to epitelesai\). The finishing also (articular first aorist active infinitive). {Out of your ability} (\ek tou echein\). "Out of the having," literally, and so, "out of what you can give" (verse 12|).
rwp@2Corinthians:9:7 @{He hath purposed} (\proirtai\). Perfect middle indicative of \proaireomai\, to choose beforehand, old verb, here only in N.T. Permanent purpose also. {Not grudgingly} (\m ek lups\). The use of \m\ rather than \ou\ shows that the imperative \poieit\ (do) or \didot\ (give) is to be supplied. Not give as out of sorrow. {Or of necessity} (\ ex anagks\). As if it were like pulling eye-teeth. {For God loveth a cheerful giver} (\hilaron gar dotn agapi ho theos\). Our word "hilarious" comes from \hilaron\ which is from \hilaos\ (propitious), an old and common adjective, only here in N.T.
rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prauttos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prauts\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieiks\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\apn tharr\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.
rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai humn ephthasamen\). First aorist active indicative of \phthan\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).
rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \listn\, not \kleptn\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethnn\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.
rwp@2Corinthians:12:2 @{I know a man} (\oida anthrpon\). Paul singles out one incident of ecstasy in his own experience that he declines to describe. He alludes to it in this indirect way as if it were some other personality. {Fourteen years ago} (\pro etn dekatessarn\). Idiomatic way of putting it, the preposition \pro\ (before) before the date (Robertson, _Grammar, p. 621f.) as in strkjv@John:12:1|. The date was probably while Paul was at Tarsus (Acts:9:30; strkjv@11:25|). We have no details of that period. {Caught up} (\harpagenta\). Second aorist passive participle of \harpaz\, to seize (see on strkjv@Matthew:11:12|). {Even to the third heaven} (\hes tritou ouranou\). It is unlikely that Paul alludes to the idea of seven heavens held by some Jews (_Test. of the Twelve Pat._, Levi ii. iii.). He seems to mean the highest heaven where God is (Plummer).
rwp@2Corinthians:12:5 @{But on mine own behalf} (\huper de emautou\). As if there were two Pauls. In a sense there were. He will only glory in the things mentioned above, the things of his weaknesses (11:30|).
rwp@2Corinthians:12:13 @{Wherein ye were made inferior} (\ho hssthte\). First aorist passive indicative of \hssoomai\, the text of Aleph B D instead of the usual \httthte\ from the common \httaomai\ to be inferior or less from the comparative \httn\. See \hssn\ in verse 15|. \Ho\ is the neuter accusative with the passive verb (Robertson, _Grammar_, p. 479). {Forgive me this wrong} (\charisasthe moi tn adikian tautn\). Consummate irony to the stingy element in this church (cf. strkjv@11:9|).
rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en ti pistei\), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" (\adokimoi\, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, strkjv@1Corinthians:9:27|).
rwp@2Corinthians:13:12 @{With a holy kiss} (\en hagii philmati\). In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a "pax-board" which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!
rwp@2John:1:4 @{I rejoice} (\echarn\). Second aorist passive of \chair\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurka\). Perfect active indicative of \heurisk\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek tn teknn\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en altheii\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban\. This very idiom (\entoln lamban\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.
rwp@2John:1:9 @{Whosoever goeth onward} (\ps ho proagn\). "Every one who goes ahead. \Proag\ literally means to go on before (Mark:11:9|). That in itself is often the thing to do, but here the bad sense comes out by the parallel clause. {And abideth not in the teaching of Christ} (\kai m menn en ti didachi tou Christou\). Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian's walk (1John:2:6|). See strkjv@John:7:16; strkjv@18:19|. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a "landmark" merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. "True progress includes the past" (Westcott). Jesus Christ is still ahead of us all calling us to come on to him.
rwp@2John:1:10 @{If any one cometh and bringeth not} (\ei tis erchetai kai ou pherei\). Condition of first class with \ei\ and two present indicatives (\erchetai, pherei\). {This teaching} (\tautn tn didachn\). This teaching of Christ of verse 9|, which is the standard by which to test Gnostic deceivers (verse 7|). John does not refer to entertaining strangers (He strkjv@13:2; strkjv@1Timothy:5:10|), but to the deceiving propagandists who were carrying dissension and danger with them. {Receive him not} (\m lambanete auton\). Present active imperative with \m\. For \lamban\ in this sense see strkjv@John:1:12; strkjv@6:21; strkjv@13:20|. {Into your house} (\eis oikian\). Definite without the article like our at home, to town. {Give him no greeting} (\chairein auti m legete\). "Say not farewell to him." Apparently \chairein\ here (present active infinitive, object of \legete\ present active imperative with negative \m\) is used of farewell as in strkjv@2Corinthians:13:11|, though usually in the N.T. (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in strkjv@Luke:10:5|. On the other hand, if \chairein\ means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers.
rwp@2John:1:11 @{Partaketh in his evil works} (\koinnei tois ergois autou tois ponrois\). Associative instrumental case with \koinnei\ as in strkjv@1Timothy:5:22|, common verb from \koinnos\ (partner). It is to be borne in mind that the churches often met in private homes (Romans:16:5; strkjv@Colossians:4:15|), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Acts:18:27|), there was no way of escaping responsibility for the harm wrought by these propagandists of evil. It is not a case of mere hospitality to strangers.
rwp@Info_2Peter @ AND YET THE EPISTLE DIFFERS IN STYLE FROM FIRST PETER This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words (\epichorge\ in strkjv@2Peter:1:10,19, \bebaios\ in strkjv@2Peter:1:12,13,15|, \prophteia\ in strkjv@2Peter:1:20; strkjv@3:3|, etc.). These repetitions occur all through the Epistle as in I Peter. "This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in I Peter, but frequent allusion to words and phrases in II Peter. There are more allusions to words and facts in the Gospels in I Peter than in II Peter, though some do occur in II Peter. Besides those already given, note strkjv@2Peter:1:8| (Luke:13:7f.|), strkjv@2Peter:2:1| (Matthew:10:33|), strkjv@2Peter:2:20| (Matthew:12:45; strkjv@Luke:11:26|), strkjv@2Peter:3:4| (Matthew:24:1ff.|), and possibly strkjv@2Peter:1:3| to Christ's calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in II Peter, 231 in II Peter not in I Peter. There are 686 \hapax legomena\ in N.T., 54 in II Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for I Peter (1Peter:5:12|). Mark was Peter's usual interpreter, but we do not know who was the amanuensis for II Peter, if indeed one was used. We know from strkjv@Acts:4:13| that Peter and John were considered unlettered men (\agrammatoi kai iditai\). II Peter and the Apocalypse illustrate this statement. II Peter may have more of Peter's real style than I Peter.
rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthsantes\). First aorist active participle of \exakolouthe\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egnrisamen humin\). First aorist active indicative of \gnriz\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt\ like \epopteu\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autopts\ in strkjv@Luke:1:2|. {Of his majesty} (\ts ekeinou megaleiottos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.
rwp@2Peter:1:18 @{This voice} (\tautn tn phnn\). The one referred to in verse 17|. {We heard} (\kousamen\). First aorist active indicative of \akou\, a definite experience of Peter. {Brought} (\enechtheisan\). "Borne" as in verse 17|. {When we were with him} (\sun auti ontes\). Present active participle of \eimi\, "being with him." {In the holy mount} (\en ti hagii orei\). Made holy by the majestic glory. See strkjv@Ezekiel:28:14| for "holy mount of God," there Sinai, this one probably one of the lower slopes of Hermon. Peter's account is independent of the Synoptic narrative, but agrees with it in all essentials.
rwp@2Peter:2:1 @{But there arose} (\egenonto de\). Second aorist middle indicative of \ginomai\ (cf. \ginetai\ in strkjv@1:20|). {False prophets also} (\kai pseudoprophtai\). In contrast with the true prophets just pictured in strkjv@1:20f|. Late compound in LXX and Philo, common in N.T. (Matthew:7:15|). Allusion to the O.T. times like Balaam and others (Jeremiah:6:13; strkjv@28:9; strkjv@Ezekiel:13:9|). {False teachers} (\pseudodidaskaloi\). Late and rare compound (\pseuds, didaskalos\) here alone in N.T. Peter pictures them as in the future here (\esontai\, shall be) and again as already present (\eisin\, are, verse 17|), or in the past (\eplanthsan\, they went astray, verse 15|). {Shall privily bring in} (\pareisaxousin\). Future active of \pareisag\, late double compound \pareisag\, to bring in (\eisag\), by the side (\para\), as if secretly, here alone in N.T., but see \pareisaktous\ in strkjv@Galatians:2:4| (verbal adjective of this same verb). {Destructive heresies} (\haireseis apleias\). Descriptive genitive, "heresies of destruction" (marked by destruction) as in strkjv@Luke:16:8|. \Hairesis\ (from \haire\) is simply a choosing, a school, a sect like that of the Sadducees (Acts:5:17|), of the Pharisees (Acts:15:5|), and of Christians as Paul admitted (Acts:24:5|). These "tenets" (Galatians:5:20|) led to destruction. {Denying} (\arnoumenoi\). Present middle participle of \arneomai\. This the Gnostics did, the very thing that Peter did, alas (Matthew:26:70|) even after Christ's words (Matthew:10:33|). {Even the Master} (\kai ton despotn\). Old word for absolute master, here of Christ as in strkjv@Jude:1:4|, and also of God (Acts:4:24|). Without the evil sense in our "despot." {That bought them} (\ton agorasanta autous\). First aorist active articular participle of \agoraz\, same idea with \lutro\ in strkjv@1Peter:1:18f|. These were professing Christians, at any rate, these heretics. {Swift destruction} (\tachinn apleian\). See strkjv@1:14| for \tachinn\ and note repetition of \apleian\. This is always the tragedy of such false prophets, the fate that they bring on (\epagontes\) themselves.
rwp@2Peter:2:5 @{The ancient world} (\archaiou kosmou\). Genitive case after \epheisato\ (with \ei\ understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For \archaios\ see strkjv@Luke:9:8|. {Preserved} (\ephulaxen\). Still part of the long protasis with \ei\, first aorist active indicative of \phulass\. {With seven others} (\ogdoon\). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with \auton\. See strkjv@1Peter:3:20| for this same item. Some take \ogdoon\ with \kruka\ (eighth preacher), hardly correct. {A preacher of righteousness} (\dikaiosuns kruka\). "Herald" as in strkjv@1Timothy:2:7; strkjv@2Timothy:1:11| alone in N.T., but \kruss\ is common. It is implied in strkjv@1Peter:3:20| that Noah preached to the men of his time during the long years. {When he brought} (\epaxas\). First aorist active participle (instead of the common second aorist active \epagagn\) of \eisag\, old compound verb to bring upon, in N.T. only here and strkjv@Acts:5:28| (by Peter here also). {A flood} (\kataklusmon\). Old word (from \katakluz\, to inundate), only of Noah's flood in N.T. (Matthew:24:38ff.; strkjv@Luke:17:27; strkjv@2Peter:2:5|). {Upon the world of the ungodly} (\kosmoi asebn\). Anarthrous and dative case \kosmi\. The whole world were "ungodly" (\asebeis\ as in strkjv@1Peter:4:18|) save Noah's family of eight.
rwp@2Peter:2:21 @{It were better} (\kreitton n\). Apodosis of a condition of second class without \an\, as is usual with clauses of possibility, propriety, obligation (Matthew:26:24; strkjv@1Corinthians:5:10; strkjv@Romans:7:7; strkjv@Hebrews:9:26|). {Not to have known} (\m epegnkenai\). Perfect active infinitive of \epiginsk\ (cf. \epignsei\, verse 20|) to know fully. {The way of righteousness} (\tn hodon ts dikaiosuns\). For the phrase see strkjv@Matthew:21:33|, also the way of truth (2:2|), the straight way (2:15|). {After knowing it} (\epignousin\). Second aorist active participle of \epiginsk\ (just used) in the dative plural agreeing with \autois\ (for them). {To turn back} (\hupostrepsai\). First aorist active infinitive of \hupostreph\, old and common verb, to turn back, to return. {From} (\ek\). Out of. Songs:in strkjv@Acts:12:25| with \hupostreph\. With ablative case. See strkjv@Romans:7:12| for \hagia\ applied to \h entol\ (cf. strkjv@1Timothy:6:14|). II Peter strikes a high ethical note (1:5ff.|). {Delivered} (\paradotheiss\). First aorist passive participle feminine ablative singular of \paradidmi\.
rwp@2Peter:3:4 @{Where is the promise of his coming?} (\pou estin h epaggelia ts parousias autou;\). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the \parousia\ in strkjv@1:16|. Now he faces it squarely. Peter, like Paul (1Thessalonians:5:1f.; strkjv@2Thessalonians:2:1f.|), preached about the second coming (1:16; strkjv@Acts:3:20f.|), as Jesus himself did repeatedly (Matthew:24:34|) and as the angels promised at the Ascension (Acts:1:11|). Both Jesus and Paul (2Thessalonians:2:1f.|) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in strkjv@Matthew:24:34| probably led some to believe that he would certainly come while they were alive. {From the day that} (\aph' hs\). "From which day." See strkjv@Luke:7:45|. {Fell asleep} (\ekoimthsan\). First aorist passive indicative of \koima\, old verb, to put sleep, classic euphemism for death (John:11:11|) like our cemetery (sleeping-place). {Continue} (\diamenei\). Present active indicative of \diamen\, to remain through (Luke:1:22|). _In statu quo_. {As they were} (\houts\). "Thus." {From the beginning of creation} (\ap' archs ktises\). Precisely so in strkjv@Mark:10:6|, which see.
rwp@Info_1Thessalonians @ This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first. strkjv@2Thessalonians:1:1 @{Paul, etc.} (\Paulos, etc.\). This address or superscription is identical with that in strkjv@1Thessalonians:1:1| save that our (\hmn\) is added after {Father} (\patri\).
rwp@2Thessalonians:1:4 @{Songs:that} (\hste\). Another example of \hste\ and the infinitive (\enkauchsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hmas\). Accusative of general reference with the infinitive, but not merely \hms\ (or \heautous\), perhaps in contrast with \en humin\ (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). \Enkauchaomai\ occurs here alone in N.T., but is found in the LXX and in _Aesop's Fables_, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Corinthians:8:1-15|) after having first boasted to the Macedonians about the Corinthians (2Corinthians:9:1-5|). There were other churches in Achaia besides Corinth (2Corinthians:1:1|). {For} (\huper\). Over, about, like \peri\ (1Thessalonians:1:2|). {In all your persecutions} (\en pasin tois digmois humn\). Their patience and faith had already attracted Paul's attention (1Thessalonians:1:3|) and their tribulations \thlipsesin\ (1Thessalonians:1:6|). Here Paul adds the more specific term \digmos\, old word from \dik\, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Corinthians:12:10|). {Which ye endure} (\hais anechesthe\). B here reads \enechesthe\, to be entangled in, to be held in as in strkjv@Galatians:5:1|, but \anechesthe\ is probably correct and the \hais\ is probably attracted to locative case of \thlipsesin\ from the ablative \hn\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).
rwp@2Thessalonians:1:8 @{Rendering} (\didontos\). Genitive of present active participle of \didmi\, to give, agreeing with \Isou\. {Vengeance} (\ekdiksin\). Late word from \ekdike\, to vindicate, in Polybius and LXX. {To them that know not God} (\tois m eidosin theon\). Dative plural of perfect active participle \eids\. Apparently chiefly Gentiles in mind (1Thessalonians:4:3; strkjv@Galatians:4:8; strkjv@Romans:1:28; strkjv@Ephesians:2:12|), though Jews are also guilty of wilful ignorance of God (Romans:2:14|). {And to them that obey not the gospel of our Lord Jesus} (\kai tois m hupakouousin ti euaggelii tou kuriou hmn Isou\). Repetition of the article looks like another class and so Jews (Romans:10:16|). Both Jews as instigators and Gentiles as officials (\politarchs\) were involved in the persecution in Thessalonica (Acts:17:5-9; strkjv@2Thessalonians:1:6|). Note the use of "gospel" here as in strkjv@Mark:1:15| "believe in the gospel."
rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\m taches saleuthnai humas\). First aorist passive infinitive of \saleu\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \m\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mde throeisthai\). Old verb \throe\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthnai\)" (Milligan). {Either by spirit} (\mte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mde\ Paul divides into three sources by \mte, mte, mte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mte di' epistols hs di' hmn\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\hs hoti enestken h hmera tou kuriou\). Perfect active indicative of \enistmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enestta\, the things present, and \ta mellonta\, the things future (to come). The use of \hs hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.
rwp@2Thessalonians:3:11 @{For we hear} (\akouomen gar\). Fresh news from Thessalonica evidently. For the present tense compare strkjv@1Corinthians:11:18|. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, _Grammar_, pp. 1040-2). Three picturesque present participles, the first a general description, \peripatountas atakts\, the other two specifying with a vivid word-play, {that work not at all, but are busy-bodies} (\mden ergazomenous alla periergazomenous\). Literally, {doing nothing but doing around}. Ellicott suggests, {doing no business but being busy bodies}. "The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts:17:5|)" (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.
rwp@2Thessalonians:3:17 @{Of me Paul with mine own hand} (\ti emi cheiri Paulou\). Instrumental case \cheiri\. Note genitive \Paulou\ in apposition with possessive idea in the possessive pronoun \emi\. Paul had dictated the letter, but now wrote the salutation in his hand. {The token in every epistle} (\smeion en pasi epistoli\). Mark (verse 14|) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries (2Thessalonians:2:2|). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!
rwp@2Timothy:2:1 @{Be strengthened} (\endunamou\). Present passive imperative of \endunamo\. See already strkjv@1Timothy:1:12; strkjv@Romans:4:20; strkjv@Phillipians:4:13; strkjv@Ephesians:6:10|. "Keep on being empowered," "keep in touch with the power." {In the grace that is in Christ Jesus} (\en ti chariti ti en Christi Isou\). Where the power is located. Christ is the dynamo for power only when and while we keep in touch with him.
rwp@2Timothy:3:6 @{That creep} (\hoi endunontes\). Old and common verb (also \endu\) either to put on (1Thessalonians:5:8|) or to enter (to slip in by insinuation, as here). See same idea in strkjv@Jude:1:4| (\pareisedusan\), strkjv@2Peter:2:1| (\pareisaxousin\), strkjv@Galatians:2:4| (\pareislthon\ and \pareisaktous\). These stealthy "creepers" are pictured also in strkjv@Titus:1:11|. {Take captive} (\aichmaltizontes\). "Taking captive." Present active participle of \aichmaltiz\, for which see strkjv@2Corinthians:10:5; strkjv@Romans:7:23|. {Silly women} (\gunaikaria\). Literally, "little women" (diminutive of \gun\), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." {Laden with sins} (\sesreumena hamartiais\). Perfect passive participle of \sreu\, old word from Aristotle down (from \sros\, a heap) to heap up. In N.T. only here and strkjv@Romans:12:20|. Associative instrumental case \hamartiais\. {Divers} (\poikilais\). Many coloured. See strkjv@Titus:3:3|. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. \Agomena\ (present passive participle) means "continually led astray or from time to time."
rwp@2Timothy:3:15 @{From a babe} (\apo brephous\). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy's recollections. See strkjv@Mark:9:21| \ek paidiothen\, from a child. {Thou has known} (\oidas\). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. {The sacred writings} (\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1, etc.) and in Philo. The adjective \hieros\ occurs in strkjv@1Corinthians:9:13| of the temple worship, and \gramma\ in contrast to \pneuma\ in strkjv@2Corinthians:3:6f.; strkjv@Romans:2:29| and in strkjv@John:5:47| of Moses' writings, in strkjv@Acts:28:21| of an epistle, in strkjv@Galatians:6:11| of letters (characters). In Ephesus there were \Ephesia grammata\ that were \bebla\ (Acts:19:19|), not \hiera\. {To make thee wise} (\se sophisai\). First aorist active infinitive of \sophiz\, old verb (from \sophos\), in N.T. only here, and strkjv@2Peter:1:16|. {Which is in} (\ts en\). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."
rwp@2Timothy:4:13 @{The cloke} (\tn phelonn\). More common form \pheilon\. By metathesis for \phainol\, Latin _paenula_, though which language transliterated the word into the other is not known. The meaning is also uncertain, though probably "cloke" as there are so many papyri examples in that sense (Moulton and Milligan, _Vocabulary_). Milligan (N.T. _Documents_, p. 20) had previously urged "book wrap" as probable but he changed his mind and rightly so. {With Carpus} (\para Karpi\). "Beside Carpus," at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul's return from Crete. {The books} (\ta biblia\). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books. {Especially the parchments} (\malista tas membranas\). Latin _membrana_. The dressed skins were first made at Pergamum and so termed "parchments." These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ's sayings (Luke:1:1-4|). We recall that in strkjv@Acts:26:24| Festus referred to Paul's learning (\ta grammata\). He would not waste his time in prison.
rwp@2Timothy:4:16 @{At my first defence} (\en ti prti apologii\). Original sense of "apology" as in strkjv@Phillipians:1:7,16|. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. {No one took my part} (\oudeis moi paregeneto\). "No one came by my side" (second aorist middle indicative of \paraginomai\). See strkjv@1Corinthians:16:3|. {But all forsook me} (\alla pantes me egkateleipon\). Same verb and tense used of Demas above (verse 10|), "But all were forsaking me" (one by one) or, if aorist \egkatelipon\, "all at once left me." {May it not be laid to their account} (\m autois logisthei\). First aorist passive optative in future wish with negative \m\. Common Pauline verb \logizomai\ (1Corinthians:13:5; strkjv@Romans:4:3,5|).
rwp@3John:1:6 @{Before the church} (\enpion ekklsias\). Public meeting as the anarthrous use of \ekklsia\ indicates, like \en ekklsii\ in strkjv@1Corinthians:14:19,35|. {Thou wilt do well} (\kals poiseis\). Future active of \poie\ with adverb \kals\, a common polite phrase in letters (papyri) like our "please." See also strkjv@Acts:10:33; strkjv@James:2:19; strkjv@1Corinthians:7:37f.; strkjv@Phillipians:4:14; strkjv@2Peter:1:19|. {To set forward on their journey} (\propempsas\). First aorist active participle (simultaneous action) of \propemp\, to send forward, "sending forward," old word, in N.T. in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Romans:15:24; strkjv@Titus:3:13|. {Worthily of God} (\axis tou theou\). Precisely this phrase in strkjv@1Thessalonians:2:12| and the genitive with \axis\ also in strkjv@Romans:16:2; strkjv@Phillipians:1:27; strkjv@Colossians:1:10; strkjv@Ephesians:4:1|. See strkjv@John:13:20| for Christ's words on the subject. "Since they are God's representatives, treat them as you would God" (Holtzmann). From Homer's time (_Od_. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in strkjv@Romans:15:24; strkjv@Titus:3:13|.
rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo tn ethnikn\). Instead of the usual \ethnn\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in strkjv@1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.
rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.
rwp@Acts:1:2 @{Until the day in which} (\achri hs hmeras\). Incorporation of the antecedent into the relative clause and the change of case \hi\ (locative) to \hs\ (genitive). {Was received up} (\anelmpth\). First aorist passive indicative of \analamban\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell\ (from \en\ and \tell\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."
rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.
rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\rtn\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan\ is late (also \apokathista\) omega form for the old and common \apokathistmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).
rwp@Acts:1:7 @{Times or seasons} (\chronous kairous\). "Periods" and "points" of time sometimes and probably so here, but such a distinction is not always maintained. See strkjv@Acts:17:26| for \kairous\ in the same sense as \chronous\ for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. {Hath set} (\etheto\). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also "his own" (\idii\) "authority" (\exousii\).
rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures toutn\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\hes eschatou ts gs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).
rwp@Acts:1:9 @{As they were looking} (\blepontn autn\). Genitive absolute. The present participle accents the fact that they were looking directly at Jesus. {He was taken up} (eprth). First aorist passive indicative of \epair\, old and common verb meaning to lift up. In strkjv@Luke:24:51| we have "he was borne up" (\anephereto\) and in strkjv@Acts:1:2, strkjv@1:11; strkjv@1Timothy:3:6| "was received up" (\anelmpth\). {Received} (\hupelaben\). Second aorist active indicative of \hupolamban\, literally here "took under him." He seemed to be supported by the cloud. "In glory" Paul adds in strkjv@1Timothy:3:16|. {Out of their sight} (\apo tn ophthalmn autn\). From their eyes (\apo\ with ablative case).
rwp@Acts:1:10 @{Were looking steadfastly} (\atenizontes san\). Periphrastic imperfect active of \ateniz\, a late intensive verb (intensive \a\ and \tein\, to stretch). Common in Acts and also in strkjv@Luke:4:20; strkjv@22:56| as well as strkjv@Acts:10:4|, which see. {As he went} (\poreuomenou autou\). Genitive absolute of present middle participle. They saw him slipping away from their eyes as the cloud bore him away. {Stood by them} (\pareistkeisan autois\). Past perfect active indicative of \paristmi\ and intransitive (note \i\ in B instead of \ei\ for augment, mere itacism).
rwp@Acts:1:11 @{Who also} (\hoi kai\). Common use of \kai\ pleonastic to show that the two events were parallel. This is the simplest way from Homer on to narrate two parallel events. {Why?} (\ti\). Jesus had told them of his coming Ascension (John:6:62; strkjv@20:17|) so that they should have been prepared. {This Jesus} (\houtos ho Isous\). _Qui vobis fuit eritque semper Jesus, id est, Salvator_ (Corn. a Lapide). The personal name assures them that Jesus will always be in heaven a personal friend and divine Saviour (Knowling). {Songs:in like manner} (\houts hon tropon\). Same idea twice. "Songs:in which manner" (incorporation of antecedent and accusative of general reference). The fact of his second coming and the manner of it also described by this emphatic repetition.
rwp@Acts:3:26 @{Unto you first} (\Humin prton\). The Jews were first in privilege and it was through the Jews that the Messiah was to come for "all the families of the earth." {His servant} (\ton paida autou\). As in verse 13|, the Messiah as God's Servant. {To bless you} (\eulogounta humas\). Present active participle to express purpose, blessing you (Robertson, _Grammar_, p. 991). In turning away (\en ti apostrephein\). Articular infinitive in the locative case, almost preserved in the English.
rwp@Acts:4:1 @{The captain of the temple} (\ho stratgos tou hierou\). Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain (\stratgos\). Josephus names this captain of the temple police next to the high priest (_War_. VI. 5, 3). {The Sadducees} (\hoi Saddoukaioi\). Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, _Ant_. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. {Came upon them} (\epestsan autois\). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke:20:1; strkjv@24:4; strkjv@Acts:6:12; strkjv@17:5; strkjv@22:20; strkjv@23:11|).
rwp@Acts:4:2 @{Being sore troubled} (\diaponoumenoi\). Present passive participle of old verb \diapone\ (perfective use of \dia\) to be worked up, indignant. In the N.T. only here and strkjv@16:8|. {Because} (\dia to\). The articular infinitive with two accusatives, one the object (the people), the other ("they") of general reference. {In Jesus} (\en Isou\). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew:22:23|). This same use of \en\ appears in strkjv@1Corinthians:4:6| (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify.
rwp@Acts:4:5 @{Rulers and elders and scribes} (\tous archontas kai tous presbuterous kai tous grammateis\). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). {Were gathered together} (\sunachthnai\). First aorist passive infinitive of \sunag\ with accusative of general reference and the subject of \egeneto\.
rwp@Acts:4:13 @{The boldness} (\tn parrsian\). Telling it all (\pan, rsia\). See also verses 29,31|. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God. {Had perceived} (\katalabomenoi\). Second aorist middle participle of \katalamban\, common verb to grasp strongly (\kata\), literally or with the mind (especially middle voice), to comprehend. The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc. {They were unlearned} (\agrammatoi eisin\). Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John:7:15|, "not having learned letters"). {And ignorant} (\kai iditai\). Old word, only here in the N.T. and strkjv@1Corinthians:14:24; strkjv@2Corinthians:11:6|. It does not mean "ignorant," but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like \agrammatos\. It is from \idios\ (one's own) and our "idiosyncracy" is one with an excess of such a trait, while "idiot" (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. {They marvelled} (\ethaumazon\). Imperfect (inchoative) active, began to wonder and kept it up. {Took knowledge of them} (\epeginskon autous\). Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus.
rwp@Acts:4:20 @{For we cannot but speak} (\ou dunametha gar hmeis--m lalein\). Both negatives hold here, "For we (note emphatic \hmeis\) are not able not to speak" (what we saw and heard). This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages.
rwp@Acts:4:21 @{When they had further threatened them} (\prosapeilsamenoi\). The "further" is in "pros" (in addition), {Finding nothing how they might punish them} (\mden heuriskontes to ps kolasntai autous\). Note the article "to" before \ps\ (how), "the how." Aorist middle deliberative subjunctive \kolasntai\ in indirect question after \ps\ from \kolaz\, to lop (\kolos\, lopped), to curb, to prune, to correct, to punish. Old verb, in the N.T. only here and strkjv@2Peter:2:9|. {Glorified God} (\edoxazon ton theon\). Imperfect active, kept on glorifying God while the Sanhedrin were threatening Peter and John. It was to laugh at the helplessness of the Sanhedrin.
rwp@Acts:4:31 @{The place was shaken} (\esaleuth ho topos\). By an earthquake most likely as in strkjv@16:26|, but none the less a token of God's presence and power (Psalms:114:7; strkjv@Isaiah:2:19,21; strkjv@Hebrews:12:26f.|). {Were gathered together} (\san sungmenoi\). Periphrastic past perfect passive of \sunag\. {They spake} (\elaloun\). Imperfect active indicative, began to speak, after being filled (\eplsthsan\, aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in verse 29| to describe their conduct.
rwp@Acts:4:34 @{That lacked} (\endes\). Literally, in need, old adjective, here only in the N.T. {Were} (\huprchon\). Imperfect active of \huparch\, to exist. {Sold them and brought} (\plountes epheron\). Present active participle and imperfect active indicative. Selling they brought from time to time, as there was occasion by reason of need. Hence the wants were kept supplied. {Laid them} (\etithoun\). Imperfect active again, _repetition_, of \tithmi\, late omega form for the usual \etithesan\.
rwp@Acts:4:36 @{Barnabas} (\Barnabas\). His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in verse 34| who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as "son of consolation or exhortation" (\huios paraklses\). Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In strkjv@Acts:11:23| the very word \parekalei\ (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in strkjv@1Corinthians:14:3|. Encouragement is the chief idea in \paraklsis\ though exhortation, comfort, consolation are used to render it (Acts:9:31; strkjv@13:15; strkjv@15:31|). See also strkjv@16:9; strkjv@20:12|. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from \Barnebous\ (Deissmann, _Bible Studies_, pp. 308-10), son of Nebo, or even the Hebrew _Bar Nebi_ (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts:14:14|) in the broad sense of that word.
rwp@Acts:5:6 @{The young men} (\hoi neteroi\). Literally the younger men (contrast with \hoi presbuteroi\, the elder men). Same as \neaniskoi\ in verse 10| and so no order in the young church. Perhaps these young men were acting as ushers or actual pallbearers. {Wrapped him round} (\sunesteilan\). First aorist active indicative of \sustell\, old verb, to draw together, or contract (1Corinthians:7:29|), to roll together, to wrap with bandages, to enshroud as here. Nowhere else in the N.T. Frequent in medical writers. They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement.
rwp@Acts:5:9 @{Ye have agreed together} (\sunephnth humin\). First aorist passive indicative of \sumphne\ (to voice together, symphony), impersonal with dative; It was agreed together by you (or for you). "Your souls were allured together respecting this deceit" (Vincent). {To tempt the Spirit of the Lord} (\peirasai to pneuma kuriou\). Like "Thou shalt not tempt the Lord thy God." It was close to the unpardonable sin which was attributing the manifest work of the Holy Spirit to Beelzebub. {The feet} (\hoi podes\). Graphic picture by Peter as he heard the steps of the young men at the door.
rwp@Acts:5:11 @{Upon the whole church} (\eph' holn tn ekklsian\). Here \ekklsia\ for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Matthew:16:18|), the other of the local body (Matthew:18:17|). In strkjv@Acts:7:38| it is used of the whole congregation of Israel while in strkjv@19:32| it is used of a public assembly in Ephesus. But already in strkjv@Acts:8:3| it is applied to the church which Saul was persecuting in their homes when not assembled. Songs:here the etymological meaning of "assembly" disappears for "the church" were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.
rwp@Acts:5:12 @{Were wrought} (\egineto\). Imperfect middle, wrought from time to time. {With one accord} (\homothumadon\). As already in strkjv@1:14; strkjv@2:46; strkjv@4:24| and later strkjv@7:57; strkjv@8:6; strkjv@12:20; strkjv@15:25; strkjv@18:21; strkjv@19:29|, old adverb and only in Acts in the N.T. Here "all" is added. In Solomon's Porch again as in strkjv@3:11| which see.
rwp@Acts:5:14 @{Were the more added} (\mllon prosetithento\). Rather (\mllon\) instead of decrease as one might expect. Imperfect passive indicative of \prostithmi\ common \mi\ verb, kept on being added. {Both of men and women} (\andrn te kai gunaikn\). The distinction between \andres\ and \gunaikes\ and to be considered in connection with \andres\ in strkjv@4:4| which see.
rwp@Acts:5:16 @{Came together} (\sunrcheto\). Imperfect middle, kept on coming. {Round about} (\perix\). Old adverb, strengthened form of \peri\, only here in the N.T. {Vexed} (\ochloumenous\). Present passive participle of \ochle\, to excite a mob (\ochlos\) against one, to trouble, annoy. Old word, only here in the N.T., though \enochle\ in strkjv@Luke:6:18|. {Were healed every one} (\etherapeuonto hapantes\). Imperfect passive, were healed one at a time, repetition.
rwp@Acts:5:21 @{About daybreak} (\hupo ton orthron\). From \ornumi\, to stir up, to arouse, so the dawn (Luke:24:1; strkjv@John:8:2|). Old word, but in the N.T. only these three passages. "Under the dawn" or "about dawn." _Sub lucem_. The temple doors would be open for early worshippers and traffickers (John:2:14|). {Taught} (\edidaskon\). Imperfect active, began to teach. {The council} (\to sunedrion\). The Sanhedrin. {The senate} (\tn gerousian\). From \gern\, an old man, just as the Latin _senatus_ is from _senex_, old. Like the \gerontes\ in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of "and" (\kai\) is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all. {To the prison house} (\eis to desmtrion\), another word for prison (\trsis dmosia\ in verse 18|, \h phulak\ in verse 19|). See also verses 22,23,25|. This from \desmos\, bond, and \tre\, to keep, place where bound men are kept.
rwp@Acts:5:24 @{They were much perplexed} (\diporoun\). Imperfect active of \diapore\ old verb by Luke only in the N.T. See already on strkjv@Acts:2:12|. They continued puzzled. {Whereunto this would grow} (\ti an genoito touto\). More exactly, {As to what this would become}. Second aorist middle optative of \ginomai\ with \an\, the conclusion of a condition of the fourth class (undetermined with less likelihood of determination), the unexpressed condition being "if the thing should be allowed to go on." The indirect question simply retains the optative with \an\ (Robertson, _Grammar_, pp. 1021, 1044). If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!
rwp@Acts:5:29 @{We must} (\dei\). Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Acts:4:20|). {Obey} (\peitharchein\). Old verb from \peithomai\ and \arch\, to obey a ruler. Only by Luke and Paul in the N.T.
rwp@Acts:5:33 @{Were cut to the heart} (\dieprionto\). Imperfect passive of \diapri\ old verb (\dia, pri\), to saw in two (\dia\), to cut in two (to the heart). Here it is rage that cuts into their hearts, not conviction of sin as in strkjv@Acts:2:37|. Only here and strkjv@Acts:7:54| (after Stephen's speech) in the N.T. (cf. Simeon's prophecy in strkjv@Luke:2:35|). {Were minded} (\eboulonto\). Imperfect middle of \boulomai\. They were plotting and planning to kill (\anelein\, as in strkjv@Acts:2:23; strkjv@Luke:23:33| which see) then and there. The point in strkjv@4:7| was whether the apostles deserved stoning for curing the cripple by demoniacal power, but here it was disobedience to the command of the Sanhedrin which was not a capital offence. "They were on the point of committing a grave judicial blunder" (Furneaux).
rwp@Acts:5:36 @{Theudas} (\Theudas\). Luke represents Gamaliel here about A.D. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in A.D. 6. But Josephus (_Ant_. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about A.D. 44 or 45. Josephus (_Ant_. XVIII. 1, 6; XX. 5, 2; _War_ ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about A.D. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. "Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion" (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians. {To be somebody} (\einai tina\). Indirect assertion with the infinitive and the accusative of general reference (\heauton\) and \tina\, predicate accusative. \Tina\ could be "anybody" or "somebody" according to context, clearly "somebody" of importance here. {Joined themselves} (\proseklith\). Correct text and not \prosekollth\ (Textus Receptus). First aorist passive indicative of \prosklin\, old verb to lean towards, to incline towards. Here only in the N.T. {Was slain} (\anireth\). First aorist passive of \anaire\ (cf. verse 33|). {Obeyed} (\epeithonto\). Imperfect middle, kept on obeying. {Were dispersed} (\dieluthsan\). First aorist passive indicative (effective aorist) of \dialu\, old verb to dissolve, to go to pieces. Here only in the N.T.
rwp@Acts:5:37 @{Of the enrolment} (\ts apographs\). Described by Josephus (_Ant_. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus B.C. 8 to 6 (Luke:2:2|). See the discussion on ¯Luke:2:2|. This is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay (_The Bearing of Recent Discovery on the Trustworthiness of the N.T._) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, _Luke the Historian in the Light of Research_). {Drew away} (\apestse\). Causative sense of the first aorist active indicative of \aphistmi\, made people (\laon\, no need of "some of the") to revolt (apostatize) with him. {He also} (\kakeinos\, crasis for \kai ekeinos\). That one, also. {Were scattered abroad} (\dieskorpisthsan\). First aorist (effective) passive indicative of \diaskorpiz\, old verb to disperse. Used of sheep (Mark:14:27|), of property (Luke:15:13|). Aorist here after imperfect (\epeithonto\) as in verse 36|.
rwp@Acts:5:40 @{To him they agreed} (\epeisthsan auti\). First aorist passive indicative of \peith\, to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel's shrewd advice scored as against the Sadducaic contention (verse 17|). {Not to speak} (\m lalein\). The Sanhedrin repeated the prohibition of strkjv@4:18| which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a "draw" with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.
rwp@Acts:5:41 @{They therefore} (\hoi men oun\). No answering \de\. {They were counted worthy to suffer dishonour for the Name} (\katxithsan huper tou onomatos atimasthnai\). First aorist passive indicative of \kataxio\, old verb to count worthy. Three times in N.T. (Luke:20:35; strkjv@Acts:5:41; strkjv@2Thessalonians:1:5|). First aorist passive infinitive of \atimaz\, old verb to make one dishonoured (\atimos\). Forms here an oxymoron (\oxus\, sharp, \moros\, foolish) pointedly foolish saying "which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference" (Vincent). The apostles felt honoured by dishonour. Note the same use of "the Name" as in strkjv@James:2:7; strkjv@3John:1:7|. With the Jews this absolute use of "the Name" meant Jehovah. The Christians now apply it to Jesus.
rwp@Acts:6:1 @{When the number of the disciples was multiplying} (\plthunontn tn mathtn\). Genitive absolute of \plthun\, old verb from \plthos\, fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit. {A murmuring of the Grecian Jews} (\goggusmos tn Hellnistn\). Late onomatopoetic word (LXX) from the late verb \gogguz\, to mutter, to murmur. The substantive occurs also in strkjv@John:7:12; strkjv@Phillipians:2:14; strkjv@1Peter:4:9|. It is the secret grumblings that buzz away till they are heard. These "Grecian Jews" or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. {Against the Hebrews} (\pros tous Ebraious\). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. {Were neglected} (\paretherounto\). Imperfect passive of \parathere\, old verb, to examine things placed beside (\para\) each other, to look beyond (\para\ also), to overlook, to neglect. Here only in the N.T. These widows may receive daily (\kathmerini\, late adjective from \kath' hmeran\, only here in the N.T.) help from the common fund provided for all who need it (Acts:4:32-37|). The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom.
rwp@Acts:6:4 @{But we} (\hemeis de\). In contrast to the work given the seven. {The ministry of the word} (\ti diakonii tou logou\). The same word \diakonii\ employed in verse 1|, but here about preaching as the special ministry with which the apostles were concerned. For "continue steadfastly" (\proskartersomen\) see on ¯2:42|.
rwp@Acts:6:5 @{Pleased} (\resen\). Aorist active indicative of \aresk\ like Latin _placuit_ when a vote was taken. The use of \enpion\ before "the whole multitude" is like the LXX. {They chose} (\exelexanto\). First aorist middle indicative of \ekleg\, to pick out for oneself. Each one of the seven has a Greek name and was undoubtedly a Hellenist, not an Aramaean Jew. Consummate wisdom is here displayed for the murmuring had come from the Hellenists, seven of whom were chosen to take proper care of the widows of Hellenists. This trouble was settled to stay settled so far as we know. Nothing is here told of any of the seven except Stephen who is "a man full of faith and the Holy Spirit" and Nicolas "a proselyte of Antioch" (who was not then born a Jew, but had come to the Jews from the Greek world).
rwp@Acts:6:6 @{They laid their hands on them} (\epethkan autois tas cheiras\). First aorist active indicative of \epitithmi\. Probably by the apostles who ratified the choice (verse 3|). The laying on of hands "was a symbol of the impartation of the gifts and graces which they needed to qualify them for the office. It was of the nature of a prayer that God would bestow the necessary gifts, rather than a pledge that they were actually conferred" (Hackett).
rwp@Acts:6:7 @{Increased} (\uxanen\). Imperfect active, kept on growing all the more because the apostles were now relieved from the daily ministration of the food. {Multiplied} (\eplthuneto\). Imperfect passive. The two imperfects kept pace with each other. {Of the priests} (\tn hiern\). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (5:17|). {Were obedient to} (\hupkouon\). Imperfect active of \hupakou\, repetition, one after another. {The faith} (\ti pistei\). Here meaning the gospel, the faith system as in strkjv@Romans:1:5; strkjv@Galatians:1:23; strkjv@Jude:1:3|, etc. Here the word means more than individual trust in Christ.
rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek ts sunaggs ts legomens Libertinn\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \tn\ twice (once before \Libertinn kai Kurnain kai Alexandren\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunztountes ti Stephani\). Present active participle of \sunzte\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).
rwp@Acts:6:10 @{They were not able to withstand} (\ouk ischuon antistnai\). Imperfect active of \ischu\, to have strength, and ingressive second aorist active (intransitive) infinitive of \anthistmi\. They continued unable (without strength enough) to take a stand against. Stephen knocked them down, Saul included, as fast as they got up. Stephen was like a battery charged and in action. {The wisdom and spirit} (\ti sophii kai pneumati\). Dative case. They stood up against Stephen's wisdom and the Holy Spirit "by whom he spoke" (\hi elalei\). Instrumental case and the relative agrees with "Spirit." He kept on speaking so (\elalei\, imperfect active). It was a desperate situation.
rwp@Acts:6:15 @{As if the face of an angel} (\hsei prospon aggelou\). Even his enemies saw that, wicked as they were. See strkjv@Exodus:34:30| for the face of Moses when he came down from Sinai (2Corinthians:3:7|). Page quotes Tennyson: "God's glory smote him on the face." Where were Peter and John at this crisis? Apparently Stephen stands alone before the Sanhedrin as Jesus did. But he was not alone for he saw Jesus standing at the right hand of God (Acts:7:56|). There was little that Peter and John could have done if they had been present. Gamaliel did not interpose this time for the Pharisees were behind the charges against Stephen, false though they were as Gamaliel could have found out.
rwp@Acts:7:6 @{On this wise} (\houts\). A free quotation from strkjv@Genesis:15:13|. {Should sojourn} (\estai paroikon\). Shall be a sojourner, \Paroikos\ (\para\, beside, \oikos\, home), one dwelling near one's home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; strkjv@13:17|), and descriptive of Christians (Ephesians:2:19; strkjv@1Peter:1:17; strkjv@2:11|). {In a strange land} (\en gi allotrii\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\et tetrakosia\). Accusative of duration of time. As in strkjv@Genesis:15:13|, but a round number as in strkjv@Exodus:12:40| the time is 430 years. But in strkjv@Galatians:3:17| Paul, following the LXX in strkjv@Exodus:12:40|, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.
rwp@Acts:7:16 @{They were carried over unto Shechem} (\metetethsan eis Suchem\). First aorist passive of \metatithmi\, only here in the N.T. in this sense of changing places. Jacob was buried in the cave of Machpelah (Genesis:50:13|). The O.T. does not say where the sons of Jacob were buried save that Joseph was buried in Shechem (Joshua:24:32|). Possibly only "our fathers" without Jacob is the subject of "were carried." {Which Abraham bought} (\hi nsato Abraam\). Hackett is sure that our present text is wrong. Hort notes some sixty "primitive errors" in the critical text of the N.T. It is possible that this is also one. If "Jacob" is substituted for "Abraham," the matter is cleared up. "It is quite as likely, judging _a priori_, that the word producing the error escaped from some early copyist as that so glaring an error was committed by Stephen" (Hackett). At any rate Abraham bought a burying-place, the cave of Machpelah, from Ephron the Hittite at Hebron (Genesis:23:16|), while Jacob bought a field from the sons of Hamor at Shechem (Genesis:33:19; strkjv@Joshua:24:32|). Abraham had built an altar at Shechem when he entered Canaan (Genesis:12:6f.|). It is possible, of course, that Abraham also bought the ground on which the altar stood. {In Shechem} (\en Suchem\). This is the reading of Aleph B C instead of the Textus Receptus \tou Suchem\ which makes it "Hamar the father of Sichem." "In Shechem" is the true reading.
rwp@Acts:9:2 @{Asked} (\itsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heuri\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\ts hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hops dedemenous agagi\). Final clause with \hops\ (less common than \hina\) and aorist (effective) subjunctive (\agagi\, reduplicated aorist of \ag\, common verb) and perfect passive participle (\dedemenous\) of \de\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).
rwp@Acts:9:4 @{He fell upon the earth} (\pesn epi tn gn\). Second aorist active participle. Songs:in strkjv@22:7| Paul says: "I fell unto the ground" (\epesa eis to edaphos\) using an old word rather than the common \gn\. In strkjv@26:14| Paul states that "we were all fallen to the earth" (\pantn katapesontn hmn eis tn gn\, genitive absolute construction). But here in verse 7| "the men that journeyed with him stood speechless" (\histkeisan eneoi\). But surely the points of time are different. In strkjv@26:14| Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7| Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. {Saul, Saul} (\Saoul, Saoul\). The Hebrew form occurs also in strkjv@22:7; strkjv@26:14| where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in strkjv@9:17| (Ananias). Deissmann (_Bible Studies_, p. 316) terms this use of \Saoul\ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note strkjv@Luke:10:41| (Martha, Martha), strkjv@Luke:22:31| (Simon, Simon). {Me} (\me\). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5| made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew:10:40; strkjv@25:40,45; strkjv@John:15:1-5|). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in strkjv@26:14|, but not here.
rwp@Acts:9:8 @{He saw nothing} (\ouden eblepen\). Imperfect active indicative, was seeing nothing. "The glory of that light" (22:11|) when he saw Jesus had blinded his eyes now wide open (\aneigmenn\, perfect passive participle of \anoig\ with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet. {They led him by the hand} (\cheiraggountes\). From \cheiraggos\ (\cheir\, hand and \ag\, to lead). Only here in the N.T., but in LXX and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.
rwp@Acts:9:11 @{To the street} (\epi tn rhumn\). See on ¯Luke:14:21|. A run way (from \rhe\, to run) between the houses. Songs:were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad. {Straight} (\eutheian\). Most of the city lanes were crooked like the streets of Boston (old cow-paths, people say), but this one still runs "in a direct line from the eastern to the western gate of the city" (Vincent). Since the ancients usually rebuilt on the same sites, it is probable that the line of the street of that name today is the same, though the actual level has been much raised. Hence the identification of the house of Ananias and the house of Judas are very precarious.
rwp@Acts:9:18 @{Fell off} (\apepesan\). Second aorist active indicative (note--an ending like first aorist) of \apopipt\, old verb, but here alone in the N.T. {As if it were scales} (\hs lepides\). Chiefly late word (LXX) from \lep\, to peel, and only here in the N.T. See Tobit strkjv@11:13, "The white film peeled from his eyes" (\elepisth\). Luke does not say that actual "scales" fell from the eyes of Saul, but that it felt that way to him as his sight returned, "as if" (\hs\). Medical writers use the word \lepis\ for pieces of the skin that fall off (Hobart, _Medical Language of St. Luke_, p. 39). Luke may have heard Paul tell of this vivid experience. {Was baptized} (\ebaptisth\). First aorist passive indicative. Apparently by Ananias (22:16|) as a symbol of the new life in Christ already begun, possibly in the pool in the house of Judas as today water is plentiful in Damascus or in Abana or Pharpar (Furneaux), better than all the waters of Israel according to Naaman (2Kings:5:12|).
rwp@Acts:9:21 @{Were amazed} (\existanto\). Imperfect middle indicative of \existmi\. They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor. {Made havock} (\porthsas\). First aorist active participle of \porthe\, to lay waste, an old verb, but only here and strkjv@Galatians:1:13,23| by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Samuel:10:12|) revived with a new meaning (Furneaux). {Had come} (\elluthei\). Past perfect indicative active. {Might bring} (\agagi\). Second aorist (effective) active subjunctive of \ag\ with \hina\ (purpose). {Bound} (\dedemenous\). Perfect passive participle of \de\. Interesting tenses.
rwp@Acts:9:22 @{Increased the more} (\mllon enedunamouto\). Imperfect passive indicative of \endunamo\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn\ (late form of \sunche\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibazn\). Present active participle of \sunbibaz\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.
rwp@Acts:9:23 @{When many days were fulfilled} (\Hs eplrounto hmerai hikanai\). Imperfect passive indicative of \plro\, old and common verb, were in process of being fulfilled. How "many" (considerable, \hikanai\, common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from strkjv@Galatians:1:16-18| was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about "three years" which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul's Epistles. Songs:we must assume the return of Saul from Arabia at this juncture, between verses 22,23|, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. {Took counsel together} (\sunebouleusanto\). First aorist (effective) middle indicative of \sunbouleu\, old and common verb for counselling (\bouleu\) together (\sun\). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16|). {To kill him} (\anelein auton\). Second aorist (effective) active infinitive of \anaire\, to take up, to make away with, to kill (Luke:23:32; strkjv@Acts:12:1|, etc.). The infinitive expresses purpose here as is done in verse 24| by \hops\ and the aorist active subjunctive of the same verb (\anelsin\). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Corinthians:11:24|).
rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.
rwp@Acts:12:6 @{Was about to bring him forth} (\mellen prosagagein\ or \proagagein\). The MSS. vary, but not \anagagein\ of verse 4|. {The same night} (\ti nukti ekeini\). Locative case, {on that (very) night}. {Was sleeping} (\n koimmenos\). Periphrastic middle imperfect. {Bound with two chains} (\dedemenos halusesin dusin\). Perfect passive participle of \de\, to bind, followed by instrumental case. One chain was fastened to each soldier (one on each side of Peter). {Kept} (\etroun\). Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (John:21:18|)? Jesus had not said, as Furneaux does, that he would die by crucifixion.
rwp@Acts:12:7 @{Stood by him} (\epest\). Ingressive second aorist active indicative of \ephistmi\, intransitive. This very form occurs in strkjv@Luke:2:9| of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of \ephistmi\ occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form \apest\ (departed from, from \aphistmi\, stood off from) of the disappearance of the angel in verse 10|. {In the cell} (\en ti oikmati\). Literally, a dwelling place or habitation (from \oike\, to dwell, \oikos\, house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. {He smote Peter on the side} (\pataxas tn pleuran tou Petrou\). More exactly, "smote the side of Peter." Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made. {Rise up} (\anasta\). Short form (_Koin_) of \anastthi\, second aorist active imperative of \anistmi\, intransitive. Songs:also strkjv@Acts:9:11| (Westcott and Hort text); strkjv@Ephesians:5:14|. {Fell off} (\exepesan\). Second aorist active with \a\ ending like first aorist of \expipt\, old verb. This miracle was necessary if Peter was to escape without rousing the two guards.
rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\prtn phulakn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tn puln tn sidrn tn pherousan eis tn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\noig autois\). Second aorist passive indicative of \anoig\, the usual later form though \noichth\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automat\). Old compound adjective (\autos\, self, obsolete \ma\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apest\) see on verse ¯7|.
rwp@Acts:12:11 @{Was come to himself} (\en heauti genomenos\). Second aorist middle participle of \ginomai\ with \en\ and the locative case, "becoming at himself." In strkjv@Luke:15:17| we have \eis heauton elthn\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alths\). There was no further confusion of mind that it was an ecstasy as in strkjv@10:10|. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M. {Delivered me} (\exeilato me\). Second aorist middle indicative of \exaire\. The Lord rescued me of himself by his angel. {Expectation} (\prosdokias\). Old word from \prosdoka\, to look for. In the N.T. only here and strkjv@Luke:21:26|. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.
rwp@Acts:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?
rwp@Acts:12:14 @{When she knew} (\epignousa\). Second aorist (ingressive) active participle of \epiginsk\, to know fully or in addition (\epi\), to recognize. She knew Peter and his voice from his frequent visits there. {For joy} (\apo ts chars\). From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action (\ouk noixen\), \eisdramousa\ (from \eistrech\, defective verb, only here in the N.T.), \apggeilen\. {Stood} (\hestanai\). Second perfect active infinitive of \histmi\, intransitive, in indirect assertion with \ton Petron\ (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.
rwp@Acts:12:16 @{Continued knocking} (\epemenen kroun\). Imperfect active and present participle. Now all heard the knocking. {When they had opened} (\anoixantes\). First aorist active participle of \anoig\ or \-numi\. The whole group rushed out to the courtyard this time to make sure. {They were amazed} (\exestsan\). The frequent second aorist active (intransitive) indicative of \existmi\.
rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas ti cheiri\). First aorist active participle of \katasei\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\digsato\). First aorist middle of \digeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iakbi kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).
rwp@Acts:12:18 @{As soon as it was day} (\Genomens hmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \gensetai\ not used).
rwp@Acts:13:1 @{In the church that was there} (\kata tn ousan ekklsian\). 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} (\prophtai 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:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.
rwp@Acts:13:3 @{When they had fasted} (\nsteusantes\). Either finishing the same fast in verse 2| or another one (Hackett), but clearly a voluntary fast. {Laid their hands upon them} (\epithentes tas cheiras autois\). Second aorist active participle of \epitithmi\. Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in strkjv@15:40| "the brethren" did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in strkjv@Phillipians:4:15| that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts:11:1-18|). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul's campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best.
rwp@Acts:13:4 @{Songs:they} (\autoi men oun\). They themselves indeed therefore. No contrast is necessary, though there is a slight one in verses 5,6|. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. {Sent forth} (\ekpemphthentes\). Old verb from \ekpemp\ and first aorist passive participle, but in the N.T. only here and strkjv@Acts:17:10|. {Sailed} (\apepleusan\). Effective aorist active indicative of \apople\, old verb to sail away, depart from. In the N.T. only here and strkjv@14:26; strkjv@20:15; strkjv@27:1|. Barnabas was from Cyprus where there were many Jews.
rwp@Acts:13:5 @{Proclaimed} (\katggellon\). Imperfect active of \kataggell\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; strkjv@17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupretn\). Literally, "under-rower" (\hupo, rets\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13|). The "also" may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.
rwp@Acts:13:6 @{Unto Paphos} (\achri Paphou\). The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. {A certain sorcerer, a false prophet, a Jew} (\andra tina magon pseudoprophtn Ioudaion\). Literally, "a certain man" (\andra tina\) with various descriptive epithets. The word \magon\ does not necessarily mean "sorcerer," but only a \magus\ (Matthew:2:1,7,10| which see). The bad sense occurs in strkjv@Acts:8:9,11| (Simon Magus) and is made plain here by "false prophet." In verse 8| here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or Magian)," probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In strkjv@Acts:19:13| the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius "sitting on the rock of Capri with his flock of Chaldaeans around him."
rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag, katabain\) to land. Songs:it looks. {Departed from them} (\apochrsas ap' autn\). First aorist active participle of \apochre\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.
rwp@Acts:13:14 @{Passing through} (\dielthontes\). It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25|) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in strkjv@2Corinthians:11:26|. {Sat down} (\ekathisan\). Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, _Church in the Roman Empire_, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in strkjv@Galatians:4:13| when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians:4:14f.|). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Corinthians:12:7|). But Paul was able to preach with power whatever his actual physical condition was.
rwp@Acts:13:16 @{Paul stood up} (\anastas Paulos\). The Jewish custom was to sit while speaking (Luke:4:20|), but the Greek and Roman was to stand (Acts:17:22|). It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts:14:12|), so that he responds to the courteous invitation of the rulers. {Beckoning} (\kataseisas\). First aorist active participle of \katasei\, old verb to shake down, a dramatic gesture for quiet and order like Peter in strkjv@12:17| and Paul on the steps of the tower of Antonia (21:40|). {And ye that fear God} (\kai hoi phoboumenoi ton theon\). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41|) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19| from strkjv@Deuteronomy:1:31| \etrophophorsen\ (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17| from strkjv@Isaiah:1:2| \hupssen\ (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).
rwp@Acts:13:19 @{When he had destroyed} (\katheln\). Second aorist active participle of \kathaire\, to tear down, old verb. {He gave them for an inheritance} (\kateklronomsen\). First aorist active indicative of the double compound verb \kata-klro-nome\, late verb in LXX (Numbers:34:18; strkjv@Deuteronomy:3:28; strkjv@Joshua:14:1|) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not \kateklrodotsen\ from \kataklrodote\ of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. {For about four hundred and fifty years} (\hs etesin tetrakosiois kai pentkonta\). Associative instrumental case with an expression of time as in strkjv@8:11; strkjv@Luke:8:29| (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19|. This is the true reading and is in agreement with the notation in strkjv@1Kings:6:1|. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on ¯Acts:7:6|.
rwp@Acts:13:39 @{And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses} (\kai apo pantn hn ouk dunthte en nomi Muses dikaiothnai en touti ps ho pisteun dikaioutai\). This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from (\apo\ not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified." The climax is at the close and gives us the heart of Paul's teaching about Christ. "We have here the germ of all that is most characteristic in Paul's later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence" (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by (\en\) Christ alone. Paul's favourite words occur here, \pisteu\, believe, with which \pistis\, faith, is allied, \dikaio\, to set right with God on the basis of faith. In strkjv@Romans:6:7| Paul uses \apo\ also after \dikaio\. These are key words (\pisteu\ and \dikaio\) in Paul's theology and call for prolonged and careful study if one is to grasp the Pauline teaching. \Dikaio\ primarily means to make righteous, to declare righteous like \axio\, to deem worthy (\axios\). But in the end Paul holds that real righteousness will come (Romans:6-8|) to those whom God treats as righteous (Romans:3-5|) though both Gentile and Jew fall short without Christ (Romans:1-3|). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Corinthians:1:23-25|). It is a new and strange doctrine to the people of Antioch.
rwp@Acts:13:42 @{And as they went out} (\Exiontn de autn\). Genitive absolute with present active participle of \exeimi\, to go out, old verb, in the N.T. only in strkjv@Acts:12:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. {They besought} (\parekaloun\). Imperfect active, inchoative, began to beseech. The Textus Receptus inserts wrongly \ta ethn\ (the Gentiles) as if the Jews were opposed to Paul from the first as some doubtless were. But both Jews and Gentiles asked for the repetition of the sermon (\lalthnai\, first aorist passive infinitive object of \parekaloun\ with accusative of general reference). {The next Sabbath} (\eis to metaxu sabbaton\). Late use (Josephus, Plutarch, etc.) of \metaxu\ (\meta\ and \xun\=\sun\) in sense of after or next instead of between (sense of \meta\ prevailing). Note use of \eis\ for "on" or "by."
rwp@Acts:13:43 @{When the synagogue broke up} (\lutheiss ts sunaggs\). Genitive absolute of first aorist passive participle of \lu\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\tn sebomenn proslutn\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \proslutoi\ (\pros, lutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\kolouthsan\, ingressive aorist active indicative of \akolouthe\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.
rwp@Acts:13:45 @{The Jews} (\hoi Ioudaioi\). Certainly not the proselytes of verse 43|. Probably many of the Jews that were then favourably disposed to Paul's message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles ("almost the whole city," "the multitudes" \tous ochlous\) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (17:5|). No such crowds (\ochlous\) came to the synagogue when they were the speakers. {With jealousy} (\zlou\). Genitive case of \zlos\ (from \ze\, to boil) after \eplsthsan\ (effective first aorist passive indicative of \pimplmi\). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). Songs:these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas. {Contradicted} (\antelegon\). Imperfect active of \antileg\, old verb to speak against, to say a word in opposition to (\anti\, face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. {Blasphemed} (\blasphmountes\). Blaspheming. Songs:the correct text without the addition \antilegontes\ (repeated from \antelegon\ above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.
rwp@Acts:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethn echairon\). Present active participle of \akou\ and imperfect active of \chair\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi san tetagmenoi eis zn ainion\). Periphrastic past perfect passive indicative of \tass\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu\. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed." It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God's grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.
rwp@Acts:13:49 @{Was spread abroad} (\diephereto\). Imperfect passive of \diapher\, to carry in different directions (\dia\). By the recent converts as well as by Paul and Barnabas. This would seem to indicate a stay of some months with active work among the Gentiles that bore rich fruit. {Throughout all the region} (\di' hols ts chras\). Antioch in Pisidia as a Roman colony would be the natural centre of a Roman _Regio_, an important element in Roman imperial administration. There were probably other _Regiones_ in South Galatia (Ramsay, _St. Paul the Traveller and Roman Citizen_, pp. 102-12).
rwp@Acts:13:50 @{Urged on} (\partrunan\). First aorist (effective) active of \par-otrun\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous prtous ts poles\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epgeiran digmon\). First aorist active indicative of \epegeir\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo tn horin autn\). Second aorist active indicative of \ekball\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!
rwp@Acts:13:51 @{But they shook off the dust of their feet against them} (\Hoi de ektinaxamenoi ton koniorton tn podn ep' autous\). First aorist middle (indirect) participle of \ektinass\, to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in strkjv@18:6| and the active imperative with the dust of the feet in strkjv@Mark:6:11| (Luke:10:11| has \apomassometha\). and strkjv@Matthew:10:14| (command of Jesus). It is a dramatic gesture that forbids further intercourse. "As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling" (Furneaux). {Unto Iconium} (\eis Ikonion\). About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Acts:14:6|) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.
rwp@Acts:13:52 @{And the disciples} (\hoi te\ or \hoi de mathtai\). The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they "were filled with joy and the Holy Spirit" (\eplrounto charas kai pneumatos hagiou\). Imperfect passive, they kept on being filled. It had been so before (Acts:4:31; strkjv@8:4; strkjv@9:31; strkjv@12:24|). The blood of the martyrs is still the seed of the church.
rwp@Acts:14:2 @{That were disobedient} (\hoi apeithsantes\). First aorist active articular participle, not the present \apeithountes\ as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly \apeithe\ does mean to disobey and \apiste\ to disbelieve, but that distinction is not observed in strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe\ means to be \apeiths\, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. {Made them evil affected} (\ekaksan\). First aorist active indicative of \kako\, old verb from \kakos\, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in strkjv@Psalms:105:32| and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."
rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisth de to plthos ts poles\). First aorist passive indicative of \schiz\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men san\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).
rwp@Acts:14:5 @{An onset} (\horm\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin autn\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolsai\). First aorist active infinitive of \lithobole\, late verb from \lithobolos\ (\lithos\, stone, \ball\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).
rwp@Acts:14:6 @{They became aware of it} (\sunidontes\). Second aorist (ingressive) active participle of \sunora\ (\suneidon\), old word to see together, to become conscious of as already in strkjv@12:12|. In the N.T. only by Luke and Paul. {Fled} (\katephugon\). Second aorist (effective) active indicative of \katapheug\, old verb, but in the N.T. only here and strkjv@Hebrews:6:18|. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew:10:23|). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another _Regio_), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. {The region round about} (\tn perichron\) was "a high table land, ill-watered, bleak, but suited for sheep pasture" (Page).
rwp@Acts:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathto\). Imperfect middle of \kathmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatkei\, "had walked" (past perfect active).
rwp@Acts:14:11 @{Lifted up their voice} (\epran tn phnn autn\). First aorist active of \epair\. In their excitement they elevated their voices. {In the speech of Lycaonia} (\Lukaonisti\). Adverb from verb \lukaoniz\, to use the language of Lycaonia found here alone, but formed regularly like \Ebraisti\ (John:5:2|), \Hellnisti\ (Acts:21:37|), \Rmaisti\ (John:19:20|). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. {In the likeness of men} (\homoithentes anthrpois\). First aorist passive participle of \homoi\, to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, _Meta_. VIII. 626). Jupiter (Zeus) had a temple in Lystra.
rwp@Acts:14:13 @{Whose temple was before the city} (\tou ontos pro ts ples\). The god (Zeus) is identified with his temple. He had a statue and temple there. {Oxen and garlands} (\taurous kai stemmata\). Probably garlands to put on the oxen before they were slain. It was common to sacrifice bullocks to Jupiter and Mercury. {Would have done sacrifice} (\thelen thuein\). Imperfect indicative, wanted to offer sacrifice. He was planning to do it, and his purpose now became plain to Paul and Barnabas.
rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.
rwp@Acts:14:20 @{Stood round about him} (\kuklsantn auton\). Genitive absolute with first aorist active participle of \kuklo\, old verb from \kuklos\ (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2Timothy:3:11|). But Paul suddenly (apparently a miraculous recovery) rose up (\anastas\) and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul. {With Barnabas} (\sun ti Barnabi\). With the assistance of Barnabas. It was plainly unwise to continue in Lystra so that they set out on the next day (\ti epaurion\, ten times in Acts), shaken and bruised as Paul was. Derbe was some forty miles distant, near the pass to the Cilician Gates.
rwp@Acts:14:21 @{When they had preached the gospel to that city} (\euaggelisamenoi tn polin ekeinn\). Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews. {Had made many disciples} (\mathteusantes hikanous\). First aorist active participle of \mathteu\ from \mathts\, a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew:27:57| like strkjv@John:19:38|) and then to disciple (old English, Spenser), to make a disciple as in strkjv@Matthew:28:19| and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. {They returned to Lystra and to Iconium, and to Antioch} (\hupestrepsan eis tn Lustran kai eis Ikonion kai eis Antiocheian\). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts:15:41-16:1|), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.
rwp@Acts:14:22 @{Confirming} (\epistrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein ti pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hms\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.
rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (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 (\katastsomen\) 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 nstein\). 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 ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ 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} (\lalsantes en Pergi 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:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.
rwp@Acts:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomens stases kai ztses ouk oligs ti Pauli kai Barnabi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stases\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.
rwp@Acts:15:3 @{They therefore} (\hoi men oun\). Luke's favourite method of resumptive narrative as we have seen (11:19|, etc.), demonstrative \hoi\ with \men\ (indeed) and \oun\ (therefore). {Being brought on their way by the church} (\propemphthentes hupo ts ekklsias\). First aorist passive participle of \propemp\, old verb, to send forward under escort as a mark of honour as in strkjv@20:38; strkjv@21:5; strkjv@3John:1:6|. They were given a grand send-off by the church in Antioch. {Passed through} (\dirchonto\). Imperfect middle describing the triumphal procession through both (\te kai\) Phoenicia and Samaria. {The conversion} (\tn epistrophn\). The turning. {They caused great joy} (\epoioun charan megaln\). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.
rwp@Acts:15:4 @{Were received} (\paredechthsan\). First aorist passive indicative of \paradechomai\, old verb, to receive, to welcome. Here it was a public reception for Paul and Barnabas provided by the whole church including the apostles and elders, at which an opportunity was given to hear the story of Paul and Barnabas about God's dealings with them among the Gentiles. This first public meeting is referred to by Paul in strkjv@Galatians:2:2| "I set before them (\autois\) the gospel, etc."
rwp@Acts:15:5 @{But there rose up} (\exanestsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\ts haireses tn Pharisain\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.
rwp@Acts:15:6 @{Were gathered together} (\sunchthsan\). First aorist (effective) passive indicative. The church is not named here as in verse 4|, but we know from verses 12-22| that the whole church came together this time also along with the apostles and elders. {Of this matter} (\peri tou logou toutou\). Same idiom in strkjv@8:21; strkjv@19:38|. They realized the importance of the issue.
rwp@Acts:15:7 @{When there had been much questioning} (\polls ztses genomens\). Genitive absolute with second aorist middle participle of \ginomai\. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. {Peter rose up} (\anastas Petros\). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Acts:10|) had caused trouble here in Jerusalem from this very same party of the circumcism (Acts:11:1-18|). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. {A good while ago} (\aph' hmern archain\). From ancient days. The adjective \archaios\ is from \arch\, beginning, and its actual age is a matter of relativity. Songs:Mnason (Acts:21:16|) is termed "an ancient disciple." It was probably a dozen years since God "made choice" (\exelexato\) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.
rwp@Acts:15:10 @{Why tempt ye God?} (\ti peirazete ton theon;\). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Exodus:17:7; strkjv@Deuteronomy:6:16; strkjv@1Corinthians:10:9|). {That ye should put} (\epitheinai\). Second aorist active infinitive of \epitithmi\, epexegetic, explaining the tempting. {A yoke upon the neck} (\zugon epi ton trachlon\). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in strkjv@Galatians:5:1|. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew:23:4|) and how easy and light his own yoke is (Matthew:11:30|). {Were able to bear} (\ischusamen bastasai\). Neither our fathers nor we had strength (\ischu\) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.
rwp@Acts:15:11 @{That we shall be saved} (\sthnai\). First aorist passive infinitive in indirect discourse after \pisteuomen\. More exactly, "We believe that we are saved through the grace of the Lord Jesus in like manner as they also." This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance.