Bible:
Filter: String:

OT-LAW.filter - rwp held:


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

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

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

rwp@1Corinthians:7:27 @{Art thou bound to a wife?} (\dedesai gunaiki;\). Perfect passive indicative of \de“\, to bind, with dative case \gunaiki\. Marriage bond as in strkjv@Romans:7:2|. {Seek not to be loosed} (\mˆ zˆtei lusin\). Present active imperative with negative \mˆ\, "Do not be seeking release" (\lusin\) from the marriage bond, old word, here only in N.T. {Seek not a wife} (\mˆ zˆtei gunaika\). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in \lelusai\ (loosed, perfect passive indicative of \lu“\). This advice of Paul he only urges "because of the present necessity" (verse 26|). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in strkjv@Ephesians:5:22-33|. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife.

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

rwp@1Corinthians:8:5 @{For though there be} (\kai gar eiper eisi\). Literally, "For even if indeed there are" (a concessive clause, condition of first class, assumed to be true for argument's sake). {Called gods} (\legomenoi theoi\). So-called gods, reputed gods. Paul denied really the existence of these so-called gods and held that those who worshipped idols (non-entities) in reality worshipped demons or evil spirits, agents of Satan (1Corinthians:10:19-21|).

rwp@1Corinthians:11:20 @{To eat the Lord's Supper} (\Kuriakon deipnon phagein\). \Kuriakos\, adjective from \Kurios\, belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, _Light from the Ancient East_, p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the \Agapˆ\ or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord's Supper) and the Eucharist or Lord's Supper. \Deipnon\, so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord's Supper at all.

rwp@1Corinthians:11:27 @{Unworthily} (\anaxi“s\). Old adverb, only here in N.T., not genuine in verse 29|. Paul defines his meaning in verse 29f|. He does not say or imply that we ourselves must be "worthy" (\axioi\) to partake of the Lord's Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here. {Shall be guilty} (\enochos estai\). Shall be held guilty as in strkjv@Matthew:5:21f.| which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. strkjv@Hebrews:6:6; strkjv@10:29|).

rwp@Info_1John @ BIBLIOGRAPHY Alexander, _Epistles of John_ (Speaker's Comm., 1889). Barrett, _Devotional Comm. on John_ (1910). Baumgartner, _Die Schriften des N.T_. (IV. 3, 1918). Belser, _Komm_. (1906). Bennett, _New-Century Bible_. Brooke, _Int. Crit. Comm_. (Johannine Epistles, 1912). Cox, _Private Letters of St. Paul and St. John_ (1887). Ebrard, _Die Briefe Johannis_ (1859). Ewald, _Die Johanneischen Schriften_ (1861). Findlay, _Fellowship in the Life Eternal_ (1909) Gibbon, _Eternal Life_ (1890). Gore, _Epistles of John_ (1921). Green, _Ephesian Canonical Writings_ (1910). Haring, _Die Johannesbriefe_ (1927). Haupt, _I John_ (1869). Hilgenfeld, _Das Evangelium und die Briefe Johannis nach ihrem Lehrbegriff dargestellt_ (1849). Holtzmann-Bauer, _Hand-Comm. sum N.T_. (1908). Holtzmann, _Das Problem des I Johannesbr. in seinem Ver- haltniss zum Evang_. (Jahrbuch fur Prot. Theologie, 1881, 1882). Huther, _Crit. and Exeget. to the General Eps. of James and John_ (1882). Karl, _Johanneische Studien_ (der I Johannes Brief, 1898). Law, _The Tests of Life_ (1909). Lias, _Epistles of John_ (1887). Loisy, _Les epitres dites de Jean_ (1921) in le quatrieme evan- gile. Lucke, _Comm. on Epistles of John_ (1837). Luthardt, _Strack-Zoeckler Komm_. (1895). Maurice, _The Epistles of St. John_ (1857). Plummer, _Cambridge Greek Test_ (1886). Ramsay, A., _Westminster N.T_. (1910). Ritter, _Die Gemeinschaft der Heiligen_ (1929). Robertson, J. A., _The Johannine Epistles_ (1920). Rothe, _Der erste Brief Johannis_ (1879). Sawtelle, _American Comm_. (1890). Smith, David, _The Expositor's Greek Testament_ (1910). Watson, _Epistles of John_ (1910). Weiss, B., _Die drei Briefe des Apostels Johannis_ (Meyer Komm. 1900). Wendt, _Die Johannesbriefe und das Johanneische Christen- tum_ (1925). Westcott, _The Epistles of St. John_. 3rd ed. (1892). Windisch, _Die Katholischer Briefe_ (Handbuch zum N.T., 2 Aufl., 1930). Wrede, _In Die Heiligen Schriften des N.T_. (2 Aufl., 1924). Wurm, _Die Irrlehrer im I Johannes Brief_ (1903). strkjv@1John:1:1 @{That which} (\ho\). Strictly speaking, the neuter relative here is not personal, but the message "concerning the Word of life" (\peri tou logou tˆs z“ˆs\), a phrase that reminds one at once of the Word (\Logos\) in strkjv@John:1:1,14; strkjv@Revelation:19:14| (an incidental argument for identity of authorship for all these books). For discussion of the \Logos\ see on ¯John:1:1-18|. Here the \Logos\ is described by \tˆs z“ˆs\ (of life), while in strkjv@John:1:4| he is called \hˆ z“ˆ\ (the Life) as here in verse 2| and as Jesus calls himself (John:11:25; strkjv@14:6|), an advance on the phrase here, and in strkjv@Revelation:19:14| he is termed \ho logos tou theou\ (the Word of God), though in strkjv@John:1:1| the \Logos\ is flatly named \ho theos\ (God). John does use \ho\ in a collective personal sense in strkjv@John:6:37,39|. See also \pan ho\ in strkjv@1John:5:4|. {From the beginning} (\ap' archˆs\). Anarthrous as in strkjv@John:1:1; strkjv@6:64; strkjv@16:4|. See same phrase in strkjv@2:7|. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (John:3:16|), "coeval in some sense with creation" (Westcott). {That which we have heard} (\ho akˆkoamen\). Note fourfold repetition of \ho\ (that which) without connectives (asyndeton). The perfect tense (active indicative of \akou“\) stresses John's equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (John:21:24|). {That which we have seen} (\ho he“rakamen\). Perfect active, again, of \hora“\, with the same emphasis on the possession of knowledge by John. {With our eyes} (\tois ophthalmois hˆm“n\). Instrumental case and showing it was not imagination on John's part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen. {That which we beheld} (\ho etheasametha\). Repetition with the aorist middle indicative of \theaomai\ (the very form in strkjv@John:1:14|), "a spectacle which broke on our astonished vision" (D. Smith). {Handled} (\epsˆlaphˆsan\). First aorist active indicative of \psˆlapha“\, old and graphic verb (from \psa“\, to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke:24:39|). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ's humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also "the Word of life" and so God Incarnate.

rwp@1John:1:8 @{If we say} (\ean eip“men\). See verse 6|. {We have no sin} (\hamartian ouk echomen\). For this phrase see strkjv@John:9:41; strkjv@15:22,24|. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today. {We deceive ourselves} (\heautous plan“men\). Present active indicative of \plana“\, to lead astray. We do not deceive others who know us. Negative statement again of the same idea, "the truth is not in us."

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

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

rwp@1John:4:12 @{No one hath beheld God at any time} (\theon oudeis p“pote tetheƒtai\). Perfect middle indicative of \theaomai\ (John:1:14|). Almost the very words of strkjv@John:1:18| \theon oudeis p“pote he“raken\ (instead of \tetheƒtai\). {If we love one another} (\ean agap“men allˆlous\). Third-class condition with \ean\ and the present active subjunctive, "if we keep on loving one another." {God abideth in us} (\ho theos en hˆmin menei\). Else we cannot go on loving one another. {His love} (\hˆ agapˆ autou\). More than merely subjective or objective (2:5; strkjv@4:9|). "Mutual love is a sign of the indwelling of God in men" (Brooke). {Is perfected} (\tetelei“menˆ estin\). Periphrastic (see usual form \tetelei“tai\ in strkjv@2:5; strkjv@4:17|) perfect passive indicative of \teleio“\ (cf. strkjv@1:4|). See verse 18| for "perfect love."

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

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

rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\hout“s omeiromenoi hum“n\). 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} (\ˆudokoumen\). 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 \metadid“mi\, 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 agapˆtoi hˆmin egenˆthˆte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hˆmin\ with verbal \agapˆtoi\, 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:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass“\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale“\, the compound adjective (\oligos\, little or small, \psuchˆ\, soul), small-souled, little-souled, late word in LXX. The verb \oligopsuche“\ occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line. {Support the weak} (\antechesthe t“n asthen“n\). Middle voice with genitive of \antech“\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!

rwp@2Corinthians:12:2 @{I know a man} (\oida anthr“pon\). 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 et“n dekatessar“n\). 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} (\he“s 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:12:7 @{By reason of the exceeding greatness} (\tˆi huperbolˆi\). Instrumental case, "by the excess." {That I should not be exalted overmuch} (\hina mˆ huperair“mai\). Present passive subjunctive in final clause of \huperair“\, old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence. {A thorn in the flesh} (\skolops tˆi sarki\). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the LXX it is usually thorn. The case of \tˆi sarki\ can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once. {Messenger of Satan} (\aggelos Satana\). Angel of Satan, the affliction personified. {Buffet} (\kolaphizˆi\). See on ¯Matthew:26:67; strkjv@1Corinthians:4:11| for this late and rare word from \kolaphos\, fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God's will for it to be so.

rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mˆti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en tˆi 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@2Peter:3:2 @{That ye should remember} (\mnˆsthˆnai\). First aorist passive (deponent) infinitive of \mimnˆsk“\, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in strkjv@Jude:1:17|. {Spoken before} (\proeirˆmen“n\). Perfect passive participle of \proeipon\ (defective verb). Genitive case \rˆmat“n\ after \mnˆsthˆnai\. {And the commandment} (\kai tˆs entolˆs\). Ablative case with \hupo\ (agency). {Of the Lord and Saviour through your apostles} (\t“n apostol“n hum“n tou kuriou kai s“tˆros\). \Hum“n\ (your) is correct, not \hˆm“n\ (our). But the several genitives complicate the sense. If \dia\ (through) occurred before \t“n apostol“n\, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

rwp@2Thessalonians:1:4 @{Songs:that} (\h“ste\). Another example of \h“ste\ and the infinitive (\enkauchƒsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hˆmas\). Accusative of general reference with the infinitive, but not merely \hˆmƒs\ (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 di“gmois hum“n\). 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 \di“gmos\, old word from \di“k“\, 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 \h“n\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).

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

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

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

rwp@Acts:4:37 @{Having a held} (\huparchontos aut“i agrou\). Genitive absolute with present active participle of \huparch“\ and dative of possession. {Sold it and brought} (\p“lˆsas ˆnegken\). Aorist active participle of \p“le“\ and second aorist active indicative of \pher“\ because a single definite instance. Songs:also with \ethˆken\ (laid), first aorist active.

rwp@Acts:5:34 @{Gamaliel} (\Gamaliˆl\). The grandson of Hillel, teacher of Paul (Acts:22:3|), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke:2:47|) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" (\nomodidaskalos\). This word appears already in strkjv@Luke:5:17| of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Timothy:1:7|). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. {Had in honour of all the people} (\timios panti t“i la“i\). Ethical dative. \Timios\ from \timˆ\, old word meaning precious, dear. {The men} (\tous anthr“pous\). Correct text as in verse 35|, not "the apostles" as Textus Receptus.

rwp@Acts:5:40 @{To him they agreed} (\epeisthˆsan aut“i\). 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} (\mˆ 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:9:7 @{That journeyed with him} (\hoi sunodeuontes aut“i\). Not in the older Greek, but in the _Koin‚_, with the associative instrumental. {Speechless} (\eneoi\). Mute. Only here in N.T., though old word. {Hearing the voice, but beholding no man} (\akouontes men tˆs ph“nˆs, mˆdena de the“rountes\). Two present active participles in contrast (\men, de\). In strkjv@22:9| Paul says that the men "beheld the light" (\to men ph“s etheasanto\), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me" (\tˆn de ph“nˆn ouk ˆkousan tou lalountos moi\). Instead of this being a flat contradiction of what Luke says in strkjv@9:7| it is natural to take it as being likewise (as with the "light" and "no one") a distinction between the "sound" (original sense of \ph“nˆ\ as in strkjv@John:3:8|) and the separate words spoken. It so happens that \akou“\ is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of \ph“nˆ\. They heard the sound (9:7|), but did not understand the words (22:9|). However, this distinction in case with \akou“\, though possible and even probable here, is by no means a necessary one for in strkjv@John:3:8| where \ph“nˆn\ undoubtedly means "sound" the accusative occurs as Luke uses \ˆkousen ph“nˆn\ about Saul in strkjv@Acts:9:4|. Besides in strkjv@22:7| Paul uses \ˆkousa ph“nˆs\ about himself, but \ˆkousa ph“nˆn\ about himself in strkjv@76:14|, interchangeably.

rwp@Acts:13:9 @{But Saul, who is also called Paul} (\Saulos de, ho kai Paulos\). By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The "also" (\kai\) does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, "an element of vulgarity impossible to St. Paul " (Farrar). Augustine thought that the meaning of the Latin _paulus_ (little) would incline Saul to adopt, "but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was 'lavish of his noble life'" (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts:22:7; strkjv@26:14|). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Phillipians:3:5|). {Filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplˆmi\ with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in strkjv@13:2|, he can recall the sovereignty of the Holy Spirit in his choice of agents (1Corinthians:12:4-11|) and also the special call of Paul by Christ (Acts:9:15; strkjv@26:17f.|). {Fastened his eyes} (\atenisas\). As already in strkjv@Luke:4:20; strkjv@22:56; strkjv@Acts:3:4,12; strkjv@6:15; strkjv@10:4|.

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

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

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

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

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

rwp@Acts:15:13 @{After they had held their peace} (\meta to sigˆsai autous\). Literally, "after the becoming silent (ingressive aorist active of the articular infinitive) as to them (Barnabas and Paul, accusative of general reference)." {James answered} (\apekrithˆ Iak“bos\). First aorist passive (deponent) indicative. It was expected that James, as President of the Conference, would speak last. But he wisely waited to give every one an opportunity to speak. The challenge of the Judaizers called for an opinion from James. Furneaux thinks that he may have been elected one of the twelve to take the place of James the brother of John since Paul (Galatians:1:19|) calls him apostle. More likely he was asked to preside because of his great gifts and character as chief of the elders.

rwp@Acts:15:30 @{Songs:they} (\hoi men oun\). As in verse 3|. {When they were dismissed} (\apoluthentes\). First aorist passive participle of \apolu“\, common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in verse 33| (cf. strkjv@13:3|) and perhaps an escort for part of the way as in verse 3|. {The multitude} (\to plˆthos\). Public meeting of the church as in verses 1-3|. Deissmann (_Bible Studies_, p. 232) gives illustrations from the inscriptions of the use of \plˆthos\ for official, political, and religious gatherings. The committee formally "delivered" (\eped“kan\) the epistle to the church authorities.

rwp@Acts:20:34 @{Ye yourselves} (\autoi\). Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there. {These hands} (\hai cheires hautai\). Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs (\chreiais\) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Timothy:5:23|). {Ministered} (\hupˆretˆsan\). First aorist active of \hupˆrete“\, to act as under rower, old verb, but in the N.T. only in strkjv@Acts:13:36; strkjv@20:34; strkjv@24:23|. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands" (1Corinthians:4:12|). "As he held them up, they saw a tongue of truth in every seam that marked them" (Furneaux).

rwp@Acts:22:9 @{But they heard not the voice} (\tˆn de ph“nˆn ouk ˆkousan\). The accusative here may be used rather than the genitive as in verse 7| to indicate that those with Paul did not understand what they heard (9:7|) just as they beheld the light (22:9|), but did not see Jesus (9:7|). The difference in cases allows this distinction, though it is not always observed as just noticed about strkjv@22:14; strkjv@26:14|. The verb \akou“\ is used in the sense of understand (Mark:4:33; strkjv@1Corinthians:14:2|). It is one of the evidences of the genuineness of this report of Paul's speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid" (\kai emphoboi egenonto\). Clearly not genuine.

rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \gin“sk“\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21| as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg“ Pharisaios eimi huios Pharisai“n\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastase“s nekr“n krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.

rwp@Acts:23:24 @{Provide beasts} (\ktenˆ parastˆsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktˆnˆ\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina dias“s“sin\). Final clause with \hina\ and the first aorist active subjunctive of \dias“z“\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phˆlika ton hˆgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hˆgem“n\) means "leader" from \hˆgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).

rwp@Acts:24:9 @{Joined in the charge} (\sunepethento\). Second aorist middle indicative of \sunepitithˆmi\, old verb, double compound, to place upon (\epi\) together with (\sun\), to make a joint attack, here only in the N.T. {Affirming} (\phaskontes\). Alleging, with the accusative in indirect assertion as in strkjv@25:19; strkjv@Romans:1:22| (nominative with infinitive, Robertson, _Grammar_, p. 1038). {Were so} (\hout“s echein\), "held thus," common idiom.

rwp@Acts:24:15 @{That there shall be a resurrection} (\anastasin mellein esesthai\). Indirect assertion with infinitive and accusative of general reference (\anastasin\) after the word \elpida\ (hope). The future infinitive \esesthai\ after \mellein\ is also according to rule, \mell“\ being followed by either present, aorist, or future infinitive (Robertson, _Grammar_, pp. 870, 877, 878). {Both of the just and the unjust} (\dikai“n te kai adik“n\). Apparently at the same time as in strkjv@John:5:29| (cf. strkjv@Acts:17:31f.|). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those "in Christ," a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee.

rwp@Acts:25:4 @{Howbeit} (\men oun\). No antithesis expressed, though Page considers \de\ in verse 6| to be one. They probably argued that it was easier for one man (Paul) to come to Jerusalem than for many to go down there. But Festus was clearly suspicious (verse 6|) and was wholly within his rights to insist that they make their charges in Caesarea where he held court. {Was kept in charge} (\tˆreisthai\). Present passive infinitive of \tˆre“\ in indirect assertion. \Hoti\ with finite verb is more common after \apokrinomai\, but the infinitive with the accusative of general reference is proper as here (Robertson, _Grammar_, p. 1036). {Shortly} (\en tachei\). In quickness, in speed. Old and common usage, seen already in strkjv@Luke:18:8; strkjv@Acts:12:7; strkjv@22:18|. Festus is clearly within his rights again since his stay in Caesarea had been so brief. He did go down in "eight or ten days" (verse 6|). Luke did not consider the matter important enough to be precise.

rwp@Acts:25:9 @{Desiring to gain favour with the Jews} (\thel“n tois Ioudaiois charin katathesthai\). Precisely the expression used of Felix by Luke in strkjv@24:27| which see. Festus, like Felix, falls a victim to fear of the Jews. {Before me} (\ep' emou\). Same use of \epi\ with the genitive as in strkjv@23:30; strkjv@24:19,21|. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (verse 3|). He added the words "\ep' emou\" (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem "be judged of these things before me," in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice (\me presente\). Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw.

rwp@Acts:25:14 @{Tarried} (\dietribon\). Imperfect active of \diatrib“\, common verb for spending time (Acts:12:19|, etc.). {Many days} (\pleious hˆmeras\). More days (than a few). Accusative case for extent of time. {Laid Paul's case} (\anetheto ta kata ton Paulon\). Second aorist middle indicative of \anatithˆmi\, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and strkjv@Galatians:2:2|. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of \ennui\ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. {Left a prisoner} (\katalelimmenos desmios\). Perfect passive participle of \kataleip“\, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.

rwp@Acts:26:3 @{Especially because thou art expert} (\malista gn“stˆn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gn“stˆn\ is from \gin“sk“\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eid“s\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\eth“n te kai zˆtˆmat“n\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothum“s\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.

rwp@Acts:27:12 @{Because the haven was not commodious to winter in} (\aneuthetou tou limenos huparchontos pros paracheimasian\). Genitive absolute again present tense of \huparch“\: "The harbour being unfit (\aneuthetou\, this compound not yet found elsewhere, simplex in strkjv@Luke:9:62; strkjv@14:35; strkjv@Hebrews:6:7|) for wintering" (\paracheimasia\, only here in N.T., but in Polybius and Diodorus, in an inscription A.D. 48, from \paracheimaz“\). {The more part advised} (\hoi pleiones ethento boulˆn\). Second aorist middle indicative of \tithˆmi\, ancient idiom with \boulˆn\, to take counsel, give counsel. Lysias held a council of the officers of the ship on the issue raised by Paul. {If by any means they could reach Phoenix and winter there} (\ei p“s dunainto katantˆsantes eis Phoinika paracheimasai\). The optative \dunainto\ (present middle of \dunamai\) here with \ei\ is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, _Grammar_, p. 1021). "We vote for going on the chance that we may be able" (Page). Phoenix is the town of palms (John:12:13|), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke's description better. The verb \paracheimaz“\, to winter, is from \para\ and \cheim“n\ (see also strkjv@28:11|). Used in several _Koin‚_ writers. {Looking northeast and southeast} (\bleponta kata liba kai kata ch“ron\). There are two ways of interpreting this language. \Lips\ means the southwest wind and \ch“ros\ the northwest wind. But what is the effect of \kata\ with these words? Does it mean "facing" the wind? If so, we must read "looking southwest and northwest." But \kata\ can mean down the line of the wind (the way the wind is blowing). If so, then it is proper to translate "looking northeast and southeast." This translation suits Lutro, the other suits Phoenike. Ramsay takes it to be Lutro, and suggests that sailors describe the harbour by the way it looks as they go into it (the subjectivity of the sailors) and that Luke so speaks and means Lutro which faces northeast and southeast. On the whole Lutro has the best of the argument.

rwp@Acts:28:8 @{Lay} (\katakeisthai\). Common verb for the sick (Mark:1:30; strkjv@John:5:6|). {Sick} (\sunechomenon\). "Held together." Common verb again for the sick as in strkjv@Luke:4:38|. {Of fever} (\puretois\). Instrumental case, and plural "fevers," medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). {Dysentery} (\dusenteri“i\). Instrumental case also. Late form of the older \dusenteria\ and only here in N.T. Our very word _dysentery_. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. {Laying his hands on him healed him} (\epitheis tas cheiras aut“i iasato auton\). Either like the laying on of hands in strkjv@James:5:14|, the gift of healing (1Corinthians:12:9f.|), or the tender interest of Jesus when he took hold of the hand of Peter's mother-in-law (Mark:1:31|). Ramsay argues that \iaomai\ is employed here of the miraculous healing by Paul while \therapeu“\ is used of the cures by Luke the physician (verse 9|). This is a general distinction and it is probably observed here, but in strkjv@Luke:6:18| (which see) both verbs are employed of the healings by Jesus. {Came and were healed} (\prosˆrchonto kai etherapeuonto\). Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, "us" (\hˆmƒs\), and no doubt his share in the cures. {With many honours} (\pollais timais\). Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. {They put on board} (\epethento\). Second aorist middle indicative of \epitithˆmi\, to put on. The idea of "on board" is merely suggested by \anagomenois\ (when we sailed) "the things for our needs" (\ta pros tas chreias\).

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

rwp@Colossians:1:13 @{Delivered} (\erusato\). First aorist middle indicative of \ruomai\, old verb, to rescue. This appositional relative clause further describes God the Father's redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in verses 14-20|, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a "reduced" picture of Christ. God rescued us out from (\ek\) the power (\exousias\) of the kingdom of darkness (\skotous\) in which we were held as slaves. {Translated} (\metestˆsen\). First aorist active indicative of \methistˆmi\ and transitive (not intransitive like second aorist \metestˆ\). Old word. See strkjv@1Corinthians:13:2|. Changed us from the kingdom of darkness to the kingdom of light. {Of the Son of his love} (\tou huiou tˆs agapˆs autou\). Probably objective genitive (\agapˆs\), the Son who is the object of the Father's love like \agapˆtos\ (beloved) in strkjv@Matthew:3:17|. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ's Kingdom in which he is King. He has moral and spiritual sovereignty.

rwp@Galatians:1:15 @{It was the good pleasure of God} (\eudokˆsen ho theos\). Paul had no doubt about God's purpose in him (1Thessalonians:2:8|). {Who separated me} (\ho aphorisas me\). \Aphoriz“\ is old word (from \apo\ and \horos\) to mark off from a boundary or line. The Pharisees were the separatists who held themselves off from others. Paul conceives himself as a spiritual Pharisee "separated unto the gospel of God" (Romans:1:1|, the same word \aph“rismenos\). Before his birth God had his plans for him and called him.

rwp@Galatians:4:3 @{When we were children} (\hote ˆmen nˆpioi\). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul's metaphors. {We were held in bondage} (\hˆmeis ˆmetha dedoul“menoi\). Periphrastic past perfect of \doulo“\, to enslave, in a permanent state of bondage. {Under the rudiments of the world} (\hupo ta stoicheia tou kosmou\). \Stoichos\ is row or rank, a series. Songs:\stoicheion\ is any first thing in a \stoichos\ like the letters of the alphabet, the material elements in the universe (2Peter:3:10|), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews:5:12; strkjv@Acts:15:10; strkjv@Galatians:5:1; strkjv@4:3,9; strkjv@Colossians:2:8,20|). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (\kosmos\ as the orderly material universe as in strkjv@Colossians:2:8,20|). See on ¯Matthew:13:38; strkjv@Acts:17:24; strkjv@1Corinthians:3:22|. All were in the elementary stage before Christ came.

rwp@Galatians:5:1 @{With freedom} (\tˆi eleutheriƒi\). Rather dative case instead of instrumental, "for freedom," "for the (article) freedom that belongs to us children of the freewoman" (4:31|). {Did Christ set us free} (\hˆmas Christos ˆleuther“sen\). Effective aorist active indicative of \eleuthero“\ (from \erchomai\, to go, go free). {Stand fast therefore} (\stˆkete oun\). See on strkjv@Mark:3:31; strkjv@1Corinthians:16:13| for this late word from perfect stem of \histˆmi\, "keep on standing therefore," "stay free since Christ set you free." {Be not entangled again} (\mˆ palin enechesthe\). "Stop being held in by a yoke of bondage." Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism.

rwp@Info_Hebrews @ THE AUTHOR Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in strkjv@Hebrews:11:32| (\me diˆgoumenon\) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply \Pros Hebraious\ as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

rwp@Hebrews:2:15 @{And might deliver} (\kai apallaxˆi\). Further purpose with the first aorist active subjunctive of \appallass“\, old verb to change from, to set free from, in N.T. only here, strkjv@Luke:12:58; strkjv@Acts:19:12|. {Through fear of death} (\phob“i thanatou\). Instrumental case of \phobos\. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgement after death (9:27f.|). Hence our need of Christ to break the power of sin and Satan in death. {All their lifetime} (\dia pantos tou zˆin\). Present active infinitive with \pas\ and the article in the genitive case with \dia\, "through all the living." {Subject to bondage} (\enochoi douleias\). Old adjective from \enech“\, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: "I am the life." Thank God for that.

rwp@Hebrews:3:1 @{Holy brethren} (\adelphoi hagioi\). Only here in N.T., for \hagiois\ in strkjv@1Thessalonians:5:27| only in late MSS. See strkjv@Hebrews:2:11| for same idea. First time the author makes direct appeal to the readers, though first person in strkjv@2:1|. {Partakers} (\metochoi\). See strkjv@Luke:5:7| for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; strkjv@6:4; strkjv@12:8|) in N.T. {Of a heavenly calling} (\klˆse“s epouraniou\). Only here in the N.T., though same idea in strkjv@9:15|. See \hˆ an“ klˆsis\ in strkjv@Phillipians:3:14| (the upward calling). The call comes from heaven and is to heaven in its appeal. {Consider} (\katanoˆsate\). First aorist active imperative of \katanoe“\, old compound verb (\kata, nous\), to put the mind down on a thing, to fix the mind on as in strkjv@Matthew:7:3; strkjv@Luke:12:24|. {Even Jesus} (\Iˆsoun\). No "even" in the Greek, just like the idiom in strkjv@2:9|, the human name held up with pride. {The Apostle and High Priest of our confession} (\ton apostolon kai archierea tˆs homologias hˆm“n\). In descriptive apposition with \Iˆsoun\ and note the single article \ton\. This is the only time in the N.T. that Jesus is called \apostolos\, though he often used \apostell“\ of God's sending him forth as in strkjv@John:17:3| (\apesteilas\). This verb is used of Moses as sent by God (Exodus:3:10|). Moffatt notes that \apostolos\ is Ionic for \presbeutˆs\, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17|). For \homologia\ (confession) see strkjv@2Corinthians:9:13; strkjv@1Timothy:6:12|. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (4:14; strkjv@10:23|). See \homologe“\ (\homon\, same, \leg“\, say), to say the same thing, to agree, to confess, to profess.

rwp@James:2:21 @{Justified by works} (\ex erg“n edikai“thˆ\). First aorist passive indicative of \dikaio“\ (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with \ouk\ expecting an affirmative answer. This is the phrase that is often held to be flatly opposed to Paul's statement in strkjv@Romans:4:1-5|, where Paul pointedly says that it was the faith of Abraham (Romans:4:9|) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (4:10|) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also. {In that he offered up Isaac his son upon the altar} (\anenegkas Isaak ton huion autou epi to thusiastˆrion\). They use the same words, but they are talking of different acts. James points to the offering (\anenegkas\ second aorist--with first aorist ending--active participle of \anapher“\) of Isaac on the altar (Genesis:22:16f.|) as _proof_ of the faith that Abraham already had. Paul discusses Abraham's faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (Acts:15; strkjv@Galatians:2|).

rwp@Info_John @ A PERSONAL WITNESS It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In strkjv@John:1:14| he plainly says that "the Word became flesh, and dwelt among us and we beheld his glory" (\etheasametha tˆn doxan autou\). He here associates others with him in this witness to the glory of the Word, but in strkjv@John:21:25| he employs the singular "I suppose" (\oimai\) in sharp dis- tinction from the plural "we know" (\oidamen\) just before. The writer is present in nearly all the scenes described. The word witness (\marture“, marturia\) so common in this Gospel (John:1:7,8,19; strkjv@3:11,26,33; strkjv@5:31; strkjv@12:17; strkjv@21:24|, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luke:1:1-4|). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark's Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John's Gospel claims to be the personal witness of "the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eye-witness in the vivid details.

rwp@Info_John @ THE UNITY OF THE GOSPEL This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, strkjv@John:1:1-18|, the Body of the Book, strkjv@John:1:19-20:31|, the Epilogue, strkjv@John:21|. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at strkjv@John:20:31| and then added strkjv@John:21| before sending the book forth after his friends added strkjv@John:21:24| as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

rwp@John:1:10 @{He was in the world} (\en t“i kosm“i ˆn\). Imperfect tense of continuous existence in the universe before the Incarnation as in verses 1,2|. {Was made by him} (\di' autou egeneto\). "Through him." Same statement here of "the world" (\ho kosmos\) as that made in verse 3| of \panta\. {Knew him not} (\auton ouk egn“\). Second aorist active indicative of common verb \ginosk“\, what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians:1:16|). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John:1:26|). Two examples in this sentence of John's fondness for \kai\ as in verses 1,4,5,14|, the paratactic rather than the hypotactic construction, like the common Hebrew use of _wav_.

rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \ˆn\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\eskˆn“sen en hˆmin\). First aorist ingressive aorist active indicative of \skˆno“\, old verb, to pitch one's tent or tabernacle (\skˆnos\ or \skˆnˆ\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tˆn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\h“s monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogenˆ\ referring to Christ. This is the first use in the Gospel of \patˆr\ of God in relation to the Logos. \Monogenˆs\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plˆrˆs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plˆrˆs\ can agree with the subject of \eskˆn“sen\. {Of grace and truth} (\charitos kai alˆtheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \alˆtheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

rwp@John:1:32 @{Bare witness} (\emarturˆsen\). First aorist active indicative of \marture“\. Another specimen of John's witness to the Messiah (1:7,15,19,29,35,36|). {I have beheld} (\tetheamai\). Perfect middle indicative of \theaomai\, the realization of the promise of the sign (verse 33|) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew:3:14ff.|). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:22|) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.

rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe“\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zˆteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermˆmeuomenon\). Present passive participle of \methermˆneu“\, late compound of \meta\ and \hermˆneu“\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.

rwp@John:2:6 @{Waterpots} (\hudriai\). Old word from \hud“r\ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone (\lithinai\ as in strkjv@2Corinthians:3:3|) jars full of water were kept handy ({set there}, \keimenai\, present middle participle of \keimai\) at a feast for ceremonial cleansing of the hands (2Kings:3:11; strkjv@Mark:7:3|), "after the Jews' manner of purifying" (\kata ton katharismon t“n Ioudai“n\). See strkjv@Mark:1:44; strkjv@Luke:2:22| for the word \katharismos\ (from \kathariz“\) which fact also raised a controversy with disciples of John because of his baptizing (John:3:25|). {Containing} (\ch“rousai\). Present active participle feminine plural of \ch“re“\, old verb from \ch“ros\, place, space, having space or room for. {Two or three firkins apiece} (\ana metrˆtas duo ˆ treis\). The word \metrˆtˆs\, from \metre“\, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew _bath_ (2Chronicles:4:5|), here only in N.T., about 8 1/2 English gallons. Each \hudria\ thus held about 20 gallons. This common distributive use of \ana\ occurs here only in this Gospel, but is in strkjv@Revelation:4:8|. In strkjv@John:4:28| a much smaller \hudria\ was used for carrying water.

rwp@John:3:2 @{The same} (\houtos\). "This one." {By night} (\nuktos\). Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (2:23|) and the interest of Nicodemus was real and yet he wished to be cautious. {Rabbi} (\Rabbei\). See on ¯1:38|. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master" just as Andrew and John did (1:38|). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in strkjv@1:19-24| (Milligan and Moulton's _Comm_.). {We know} (\oidamen\). Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in strkjv@9:31|. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (1:19-27|). {Thou art a teacher come from God} (\apo theou elˆluthas didaskalos\). "Thou hast come from God as a teacher." Second perfect active indicative of \erchomai\ and predicative nominative \didaskalos\. This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism. {Can do} (\dunatai poiein\). "Can go on doing" (present active infinitive of \poie“\ and so linear). {These signs that thou doest} (\tauta ta sˆmeia ha su poieis\). Those mentioned in strkjv@2:23| that convinced so many in the crowd and that now appeal to the scholar. Note \su\ (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (John:12:42|), but Nicodemus dares to feel his way. {Except God be with him} (\ean mˆ ˆi ho theos met' autou\). Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Acts:10:38|).

rwp@John:4:1 @{When therefore} (\H“s oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Iˆsous\. Mark usually has \ho Iˆsous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Iˆsous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn“\). Second aorist active indicative of \gin“sk“\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathˆtas poiei kai baptizei ˆ I“anˆs\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

rwp@John:4:20 @{In this mountain} (\en t“i orei tout“i\). Jacob's Well is at the foot of Mount Gerizim toward which she pointed. Sanballat erected a temple on this mountain which was destroyed by John Hyrcanus B.C. 129. Abraham (Genesis:12:7|) and Jacob (Genesis:33:20|) set up altars at Shechem. On Gerizim were proclaimed the blessings recorded in strkjv@Deuteronomy:28|. The Samaritan Pentateuch records an altar set up on Gerizim that is on Ebal (over 200 feet higher than Gerizim) in the Hebrew (Deuteronomy:27:4|). The Samaritans held that Abraham offered up Isaac on Gerizim. The Samaritans kept up this worship on this mountain and a handful do it still. {And ye say} (\kai humeis legete\). Emphasis on \humeis\ (ye). Ye Jews. {Ought to worship} (\proskunein dei\). "Must worship," as of necessity (\dei\). The woman felt that by raising this theological wrangle she would turn the attention of Jesus away from herself and perhaps get some light on the famous controversy. \Proskune“\ in John is always worship, not just respect.

rwp@John:4:27 @{Upon this} (\epi tout“i\). This idiom only here in N.T. At this juncture. Apparently the woman left at once when the disciples came. {They marvelled} (\ethaumazon\). Imperfect active describing the astonishment of the disciples as they watched Jesus talking with a woman. {Was speaking} (\elalei\). As in strkjv@2:25|, so here the tense is changed in indirect discourse from \lalei\ to \elalei\, an unusual idiom in Greek. However, \hoti\ here may be "because" and then the imperfect is regular. It is not "with the woman" (\meta tˆs gunaikos\), but simply "with a woman" (\meta gunaikos\). There was a rabbinical precept: "Let no one talk with a woman in the street, no, not with his own wife" (Lightfoot, _Hor, Hebr_. iii. 287). The disciples held Jesus to be a rabbi and felt that he was acting in a way beneath his dignity. {Yet no man said} (\oudeis mentoi eipen\). John remembers through the years their amazement and also their reverence for Jesus and unwillingness to reflect upon him.

rwp@John:6:2 @{Followed} (\ˆkolouthei\). Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark:6:32f.; strkjv@Matthew:14:13f.|). {They beheld} (\ethe“roun\). Imperfect active of \the“re“\. They had been beholding the signs which Jesus had been doing (\epoiei\, imperfect again) for a long time (2:23|), most of which John has not given (Mark:1:29f.; strkjv@2:1; strkjv@3:1; strkjv@6:5|). The people were eager to hear Jesus again (Luke:9:11|) and to get the benefit of his healing power "on them that were sick" (\epi t“n asthenount“n\, the weak or feeble, without strength, \a\ privative and \sthenos\, strength).

rwp@John:9:6 @{He spat on the ground} (\eptusen chamai\). First aorist active indicative of the old verb \ptu“\ for which see strkjv@Mark:7:33|. \Chamai\ is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and strkjv@John:18:6|. Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. "That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it" (Dods). Cf. strkjv@Mark:8:23|. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe. {He made clay} (\epoiˆsen pˆlon\). Only use of \pˆlos\, old word for clay, in N.T. in this chapter and strkjv@Romans:9:21|. The kneading of the clay and spittle added another offence against the Sabbath rules of the rabbis. {Anointed his eyes with the clay} (\epechrisen autou ton pˆlon epi tous ophthalmous\). First aorist active indicative of \epichri“\, old verb, to spread on, anoint, here only and verse 11| in N.T. "He spread the clay upon his eyes." B C read \epethˆken\ (first aorist active indicative of \epitithˆmi\, to put on).

rwp@John:11:39 @{Take ye away the stone} (\arate ton lithon\). First aorist active imperative of \air“\. They could do this much without the exercise of Christ's divine power. It was a startling command to them. {By this time he stinketh} (\ˆdˆ ozei\). Present active indicative of old verb, here only in N.T. (cf. strkjv@Exodus:8:14|). It means to give out an odour, either good or bad. {For he hath been dead four days} (\tetartaios gar estin\). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from \tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios genesthai\ of one four days dead as here. The word is only here in the N.T. The same idiom occurs in strkjv@Acts:28:13| with \deuteraioi\ (second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish tradition (_Beresh. Rabba_) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in verses 22-27|.

rwp@John:11:45 @{Beheld that which he did} (\theasamenoi ho epoiˆsen\). First aorist middle participle of \theaomai\ and first aorist active indicative of \poie“\ in the relative (\ho\) clause. They were eye-witnesses of all the details and did not depend on hearsay. {Believed on him} (\episteusan eis auton\). Such a result had happened before (7:31|), and all the more in the presence of this tremendous miracle which held many to Jesus (12:11,17|).

rwp@Info_Jude:@ THE USE OF APOCRYPHAL BOOKS Jude:(verse strkjv@Jude:1:14|) quotes from "Enoch" by name and says that he "prophesied." What he quotes is a combination of various passages in the Book of Enoch as we have it now. It used to be held that part of Enoch was later than Jude, but Charles seems to have disproved that, though the book as we have it has many interpolations. Tertullian wanted to canonise Enoch because of what Jude:says, whereas Chrysostom says that the authenticity of Jude:was doubted because of the use of Enoch. In verse strkjv@Jude:1:9| there seems to be an allusion to the _Assumption of Moses_, another apocryphal book, but it is the use of "prophesied" in verse strkjv@Jude:1:14| about Enoch that gave most offence. It is possible, of course, that Jude:did not attach the full sense to that term.

rwp@Info_Luke @ THE DATE OF THE GOSPEL There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in strkjv@Acts:1:1|. Unfortunately the precise date of both _termini_ is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the _Antiquities_ of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luke:21:20f.|), which is interpreted as a prophecy _post eventum_ instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in strkjv@Luke:1:1-4|. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between A.D. 59 and 62. The other testimony concerns the date of Mark's Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark's Gospel. All the facts that are known admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his _Horae Synopticae_, by Sanday and others in _Oxford Studies in the Synoptic Problem_, by Streeter in his _The Four Gospels_, by Hayes in his _The Synoptic Gospels and the Book of Acts_, by Harnack in his _Date of the Acts and the Synoptic Gospels_, by Stanton in his _The Gospels as Historical Documents_, and by many others. My own views are given at length in my _Studies in Mark's Gospel_ and in _Luke the Historian in the Light of Research_.

rwp@Luke:1:2 @{Even as} (\kath“s\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\pared“san hˆmin\). Second aorist active indicative of \paradid“mi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archˆs autoptai kai hupˆretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupˆretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

rwp@Luke:1:3 @{It seemed good to me also} (\edoxe kamoi\). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. {Having traced the course of all things} (\parˆkolouthˆkoti pƒsin\). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (_Vocabulary_) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of _Studies in the Text of the N.T._ (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had _mentally_ followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. \Akrib“s\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\an“then\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexˆs\). Chronological order in the main following Mark's general outline. But in strkjv@9:51-18:10| the order is often topical. He has made careful investigation and his work deserves serious consideration. {Most excellent Theophilus} (\kratiste Theophile\). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. Songs:of Felix (Acts:23:26|) and Festus (Acts:26:25|). The adjective does not occur in the dedication in strkjv@Acts:1:1|.

rwp@Luke:2:43 @{When they had fulfilled the days} (\telei“sant“n tas hˆmeras\). Genitive absolute again, but aorist participle (effective aorist). "The days" may mean the full seven days (Exodus:12:15f.; strkjv@Leviticus:23:6-8; strkjv@Deuteronomy:16:3|), or the two chief days after which many pilgrims left for home. {As they were returning} (\en t“i hupostrephein antous\). The articular infinitive with \en\, a construction that Luke often uses (1:21; strkjv@2:27|). {The boy, Jesus} (\Iˆsous ho pais\). More exactly, "Jesus the boy." In verse 40| it was "the child " (\to paidion\), here it is "the boy" (\ho pais\, no longer the diminutive form). It was not disobedience on the part of "the boy" that made him remain behind, but intense interest in the services of the temple; "involuntary preoccupation" (Bruce) held him fast.

rwp@Luke:3:22 @{Descended} (\katabˆnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\s“matik“i eidei\). Alone in Luke who has also "as a dove" (\h“s peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai ph“nˆn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).

rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss“\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\ˆsan atenizontes aut“i\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz“\ occurs in Aristotle and the Septuagint. It is from the adjective \atenˆs\ and that from \tein“\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.

rwp@Luke:5:9 @{For he was amazed} (\thambos gar perieschen\). Literally, {For a wonder held him round}. Aorist active indicative. It held Peter fast and all the rest.

rwp@Luke:6:35 @{But} (\plˆn\). Plain adversative like \plˆn\ in verse 24|. Never despairing (\mˆden apelpizontes\). \Mˆden\ is read by A B L Bohairic and is the reading of Westcott and Hort. The reading \mˆdena\ is translated "despairing of no man." The Authorized Version has it "hoping for nothing again," a meaning for \apelpiz“\ with no parallel elsewhere. Field (_Otium Nor._ iii. 40) insists that all the same the context demands this meaning because of \apelpizein\ in verse 34|, but the correct reading there is \elpizein\, not \apelpizein\. Here Field's argument falls to the ground. The word occurs in Polybius, Diodorus, LXX with the sense of despairing and that is the meaning here. D and Old Latin documents have _nihil desperantes_, but the Vulgate has _nihil inde sperantes_ (hoping for nothing thence) and this false rendering has wrought great havoc in Europe. "On the strength of it Popes and councils have repeatedly condemned the taking of any interest whatever for loans. As loans could not be had without interest, and Christians were forbidden to take it, money lending passed into the hands of the Jews, and added greatly to the unnatural detestation in which Jews were held" (Plummer). By "never despairing" or "giving up nothing in despair" Jesus means that we are not to despair about getting the money back. We are to help the apparently hopeless cases. Medical writers use the word for desperate or hopeless cases. {Sons of the Most High} (\huoi Hupsistou\). In strkjv@1:32| Jesus is called "Son of the Highest" and here all real children or sons of God (Luke:20:36|) are so termed. See also strkjv@1:35,76| for the use of "the Highest" of God. He means the same thing that we see in strkjv@Matthew:5:45,48| by "your Father." {Toward the unthankful and evil} (\epi tous acharistous kai ponˆrous\). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives.

rwp@Luke:7:2 @{Centurion's servant} (\Hekatontarchou tinos doulos\). Slave of a certain centurion (Latin word \centurio\, commander of a century or hundred). strkjv@Mark:15:39,44| has the Latin word in Greek letters, \kenturi“n\. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts:10:1|). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also strkjv@Luke:23:47|. The Greek has two forms of the word, both from \hekaton\, hundred, and \arch“\, to rule, and they appear to be used interchangeably. Songs:we have \hekatontarchos\; here, the form is \-archos\, and \hekatontarchˆs\, the form is \-archˆs\ in verse 6|. The manuscripts differ about it in almost every instance. The \-archos\ form is accepted by Westcott and Hort only in the nominative save the genitive singular here in strkjv@Luke:7:2| and the accusative singular in strkjv@Acts:22:25|. See like variation between them in strkjv@Matthew:8:5,8| (\-archos\) and strkjv@Matthew:8:13| (\archˆi\). Songs:also \-archon\ (Acts:22:25|) and \-archˆs\ (Acts:22:26|). {Dear to him} (\aut“i entimos\). Held in honour, prized, precious, dear (Luke:14:8; strkjv@1Peter:2:4; strkjv@Phillipians:2:29|), common Greek word. Even though a slave he was dear to him. {Was sick} (\kak“s ech“n\). Having it bad. Common idiom. See already strkjv@Matthew:4:24; strkjv@8:16; strkjv@Mark:2:17; strkjv@Luke:5:31|, etc. strkjv@Matthew:8:6| notes that the slave was a paralytic. {And at the point of death} (\ˆmellen teleutƒin\). Imperfect active of \mell“\ (note double augment \ˆ\) which is used either with the present infinitive as here, the aorist (Revelation:3:16|), or even the future because of the future idea in \mell“\ (Acts:11:28; strkjv@24:15|). He was about to die.

rwp@Luke:7:5 @{For} (\gar\). This clause gives the reason why the elders of the Jews consider him "worthy" (\axios\, drawing down the scale, \axis\, \ago\). He was hardly a proselyte, but was a Roman who had shown his love for the Jews. {Himself} (\autos\). All by himself and at his own expense. {Us} (\hˆmin\). Dative case, for us. It is held by some archaeologists that the black basalt ruins in Tell Hum are the remains of the very synagogue (\tˆn sunag“gˆn\). Literally, {the synagogue}, the one which we have, the one for us.

rwp@Luke:8:3 @{Joanna} (\I“ana\). Her husband \Chuzƒ\, steward (\epitropou\) of Herod, is held by some to be the nobleman (\basilikos\) of strkjv@John:4:46-53| who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts:13:1|), Herod's foster brother. Joanna is mentioned again with Mary Magdalene in strkjv@Luke:24:10|. {Who ministered unto them} (\haitines diˆkonoun autois\). Imperfect active of \diakone“\, common verb, but note augment as if from \dia\ and \akone“\, but from \diakonos\ and that from \dia\ and \konis\ (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand. {Of their substance} (\ek t“n huparchont“n autais\). From the things belonging to them. This is the first woman's missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.

rwp@Luke:9:36 @{When the voice came} (\en toi genesthai tˆn ph“nˆn\). Another example of Luke's idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice" (accusative of general reference). It does not mean that it was "after" the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense). {Alone} (\monos\). Same adjective in strkjv@Mark:9:8; strkjv@Matthew:17:8| translated "only." Should be rendered "alone" there also. {They held their peace} (\esigˆsan\). Ingressive aorist active of common verb \siga“\, became silent. In strkjv@Mark:9:9; strkjv@Matthew:17:9|, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night's great experience. By and by they will be able to tell them, but not "in those days." {Which they had seen} (\h“n he“rakan\). Attraction of the relative \ha\ into the case of the unexpressed antecedent \tout“n\. Perfect active indicative \he“rakan\ with _Koin‚_ (papyri) form for the ancient \he“rakƒsin\ changed by analogy to the first aorist ending in \-an\ instead of \-asin\.

rwp@Luke:10:18 @{I beheld Satan fallen} (\ethe“roun ton Satanƒn pesonta\). Imperfect active (I was beholding) and second aorist (constative) active participle of \pipt“\ (not {fallen}, \pept“kota\, perfect active participle, nor {falling}, \piptonta\, present active participle, but {fall}, \pesonta\). As a flash of lightning out of heaven, quick and startling, so the victory of the Seventy over the demons, the agents of Satan, forecast his downfall and Jesus in vision pictured it as a flash of lightning.

rwp@Luke:12:22 @{Unto his disciples} (\pros tous mathˆtas autou\). Songs:Jesus turns from the crowd to the disciples (verses 22-40|, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. Songs:Luke:12:22-31| corresponds to strkjv@Matthew:6:25-33|, which see for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (22-31|) is to the disciples. Songs:the language in strkjv@Luke:12:22| is precisely that in strkjv@Matthew:6:25|. See there for \mˆ merimnƒte\ (stop being anxious) and the deliberative subjunctive retained in the indirect question (\phagˆte, endusˆsthe\). Songs:verse 23| here is the same in strkjv@Matthew:6:25| except that there it is a question with \ouch\ expecting the affirmative answer, whereas here it is given as a reason (\gar\, for) for the preceding command.

rwp@Luke:14:3 @{Answering} (\apokritheis\). First aorist passive participle without the passive meaning. Jesus answered the thoughts of those mentioned in verse 1|. Here "lawyers and Pharisees" are treated as one class with one article (\tous\) whereas in strkjv@7:30| they are treated as two classes with separate articles. {Or not} (\ˆ ou\). The dilemma forestalled any question by them. {They held their peace} (\hˆsuchasan\). Ingressive aorist active of old verb \hˆsuchaz“\. They became silent, more so than before.

rwp@Luke:20:26 @{They were not able} (\ouk ischusan\). They did not have strength. An old verb \ischu“\ from \ischus\ (strength). They failed "to take hold (cf. verse 20|) of the saying before the people." These "crack" students had made an ignominious failure and were not able to make a case for the surrender of Jesus to Pilate. He had slipped through their net with the utmost ease. {Held their peace} (\esigˆsan\). Ingressive aorist active of \siga“\. They became silent as they went back with the "dry grins."

rwp@Luke:22:63 @{That held} (\hoi sunechontes\). See on ¯8:45; strkjv@19:43| for this verb \sunech“\. Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin. {Mocked} (\enepaizon\). Imperfect active, were mocking, inchoative, began to mock, to play like boys. {And beat him} (\derontes\). Present active participle of \der“\, to flay, tan, or hide. Literally, "beating."

rwp@Luke:23:4 @{The multitude} (\tous ochlous\). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner (Mark:15:8|). There was need of haste if the condemnation went through before friends of Jesus came. {I find no fault} (\ouden heurisk“ aition\). In the N.T. Luke alone uses this old adjective \aitios\ (Luke:23:4,14,22; strkjv@Acts:19:40|) except Heb. strkjv@5:9|. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in strkjv@John:18:33-38|. Pilate took Jesus inside the palace from the upper gallery (John:18:33|) and then came out and rendered his decision to the Sanhedrin (John:18:38|) who would not go into the palace of Pilate (John:18:28|).

rwp@Luke:23:55 @{Had come with him} (\ˆsan sunelˆluthuiai\). Periphrastic past perfect active of \sunerchomai\. {Followed after} (\katakolouthˆsasai\). Aorist active participle of \katakolouthe“\, an old verb, but in the N.T. only here and strkjv@Acts:16:17|. It is possible that they followed after Joseph and Nicodemus so that they "beheld the tomb," (\etheasanto to mnˆmeion\), and also "how his body was laid" (\h“s etethˆ to s“ma autou\). First aorist passive indicative of \tithˆmi\. They may in fact, have witnessed the silent burial from a distance. The Syriac Sinaitic and the Syriac Curetonian give it thus: "and the women, who came with Him from Galilee went to the sepulchre in their footsteps, and saw the body when they had brought it in there." At any rate the women saw "that" and "how" the body of Jesus was laid in this new tomb of Joseph in the rocks.

rwp@Luke:24:16 @{Were holden that they should not know him} (\ekratounto tou mˆ epign“nai auton\). Imperfect passive of \krate“\, continued being held, with the ablative case of the articular infinitive, "from recognizing him," from knowing him fully (\epi-gn“nai\, ingressive aorist of \epigin“sko\). The \mˆ\ is a redundant negative after the negative idea in \ekratounto\.

rwp@Info_Mark @ This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter's discourses which Mark heard, such as green grass, flower beds (Mark:6:38|), two thousand hogs (Mark:5:13|), looking round about (Mark:3:5,34|). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like _Boanerges_ (Mark:3:17|), _Talitha cumi_ (Mark:5:41|), _Korban_ (Mark:7:11|), _Ephphatha_ (Mark:7:34|), _Abba_ (Mark:14:36|). The Greek is distinctly vernacular _Koin‚_ like one-eyed (\monophthalmon\, strkjv@Mark:9:47|) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like _centurio_ (Mark:15:39|), _quadrans_ (Mark:12:42|), _flagellare_ (Mark:15:15|), _speculator_ (Mark:6:27|), _census_ (Mark:12:14|), _sextarius_ (Mark:7:4|), _praetorium_ (Mark:15:6|), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter's preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Colossians:4:10|) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my _Making Good in the Ministry_. The character of the Gospel of Mark is determined largely by the scope of Peter's preaching as we see it in strkjv@Acts:10:36-42|, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark's Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

rwp@Mark:1:7 @{Mightier than I} (\ho ischuroteros mou\). In each of the Synoptics. Gould calls it a skeptical depreciation of himself by John. But it was sincere on John's part and he gives a reason for it. {The Latchet} (\ton himanta\). The thong of the sandal which held it together. When the guest comes into the house, performed by a slave before one enters the bath. Mark alone gives this touch.

rwp@Mark:2:7 @{He blasphemeth} (\blasphˆmei\). This is the unspoken charge in their hearts which Jesus read like an open book. The correct text here has this verb. They justify the charge with the conviction that God alone has the power (\dunatai\) to forgive sins. The word \blasphˆme“\ means injurious speech or slander. It was, they held, blasphemy for Jesus to assume this divine prerogative. Their logic was correct. The only flaw in it was the possibility that Jesus held a peculiar relation to God which justified his claim. Songs:the two forces clash here as now on the deity of Christ Jesus. Knowing full well that he had exercised the prerogative of God in forgiving the man's sins he proceeds to justify his claim by healing the man.

rwp@Mark:3:4 @{But they held their peace} (\hoi de esi“p“n\). Imperfect tense. In sullen silence and helplessness before the merciless questions of Jesus as the poor man stood there before them all. Jesus by his pitiless alternatives between doing good (\agathopoie“\, late Greek word in LXX and N.T.) and doing evil (\kakopoie“\, ancient Greek word), to this man, for instance, {to save a life or to kill} (\psuchˆn s“sai ˆ apokteinai\), as in this case. It was a terrible exposure.

rwp@Mark:3:11 @{Whensoever they beheld him} (\hotan auton ethe“roun\). Imperfect indicative with \hotan\ of repeated action. They kept falling down before him (\prosepipton\) and crying, (\ekrazon\) and he kept charging or rebuking (\epitimƒ\) them, all imperfects. The unclean spirits (demons) recognize Jesus as the Son of God, as before. Jesus charged them not to make him known as he had also done before. He did not wish this testimony. It was a most exciting ordeal and is given only by Mark. Note non-final use of \hina\.

rwp@Mark:7:11 @{Corban} (\korban ho estin d“ron\). See on ¯Matthew:15:5|. Mark preserves the Hebrew word for a gift or offering to God (Exodus:21:17; strkjv@Leviticus:20:9|), indeclinable here, meaning {gift} (\d“ron\), but declinable \korbanas\ in strkjv@Matthew:27:6|, meaning sacred treasury. The rabbis ({but ye say}, \humeis de legete\) actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother. It was a home thrust to these pettifogging sticklers for ceremonial punctilios. They not only justified such a son's trickery, but held that he was prohibited from using it for father or mother, but he might use it for himself.

rwp@Mark:8:32 @{Spake the saying openly} (\parrˆsiƒi ton logon elalei\). He held back nothing, told it all (\pƒn\, all, \rˆsia\, from \eipon\, say), without reserve, to all of them. Imperfect tense \elalei\ shows that Jesus did it repeatedly. Mark alone gives this item. Mark does not give the great eulogy of Peter in strkjv@Matthew:16:17,19| after his confession (Mark:8:29; strkjv@Matthew:16:16; strkjv@Luke:9:20|), but he does tell the stinging rebuke given Peter by Jesus on this occasion. See discussion on ¯Matthew:16:21,26|.

rwp@Mark:9:34 @{But they held their peace} (\Hoi de esi“p“n\). Imperfect tense. Put thus to them, they felt ashamed that the Master had discovered their jealous rivalry. It was not a mere abstract query, as they put it to Jesus, but it was a canker in their hearts.

rwp@Mark:10:4 @{To write a bill of divorcement and to put her away} (\biblion apostasiou grapsai kai apolusai\). The word for "bill" (\biblion\) is a diminutive and means "little book," like the Latin _libellus_, from which comes our word _libel_ (Vincent). Wycliff has it here "a libel of forsaking." This same point the Pharisees raise in strkjv@Matthew:19:7|, showing probably that they held to the liberal view of Hillel, easy divorce for almost any cause. That was the popular view as now. See on ¯Matthew:19:7| for this and for discussion of "for your hardness of heart" (\sklˆrokardia\). Jesus expounds the purpose of marriage (Genesis:2:24|) and takes the stricter view of divorce, that of the school of Shammai. See on ¯Matthew:19:1-12| for discussion. strkjv@Mark:10:10| notes that the disciples asked Jesus about this problem "in the house" after they had gone away from the crowd.

rwp@Mark:12:12 @{Against them} (\pros autous\). Songs:Luke. It was a straight shot, this parable of the Rejected Stone (12:10f.|) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew:21:43-45|). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King's Son before going (Matthew:22:1-14|).

rwp@Mark:12:17 @{Marvelled greatly at him} (\exethaumazon ep' aut“i\). Imperfect tense with perfective use of the preposition \ex\. Both Matthew and Luke use the ingressive aorist. Luke adds that they "held their peace" (\esigˆsan\) while Matthew notes that they "went their way" (\apˆlthan\), went off or away.

rwp@Mark:12:41 @{Sat down over against the treasury} (\kathisas katenanti tou gazophulakiou\). The storm is over. The Pharisees, Sadducees, Herodians, scribes, have all slunk away in terror ere the closing words. Mark draws this immortal picture of the weary Christ sitting by the treasury (compound word in the LXX from \gaza\, Persian word for treasure, and \phulakˆ\, guard, so safe for gifts to be deposited). {Beheld} (\ethe“rei\). Imperfect tense. He was watching {how the multitude cast money} (\p“s ho ochlos ballei\) into the treasury. The rich were casting in (\eballon\, imperfect tense) as he watched.

rwp@Mark:14:10 @{He that was one of the twelve} (\ho heis t“n d“deka\). Note the article here, "the one of the twelve," Matthew has only \heis\, "one." Some have held that Mark here calls Judas the primate among the twelve. Rather he means to call attention to the idea that he was the one of the twelve who did this deed.

rwp@Mark:14:65 @{Cover his face} (\perikaluptein autou to pros“pon\). Put a veil around his face. Not in Matthew, but in strkjv@Luke:22:64| where Revised Version translates \perikalupsantes\ by "blind-folded." All three Gospels give the jeering demand of the Sanhedrin: "Prophesy" (\prophˆteuson\), meaning, as Matthew and Luke add, thereby telling who struck him while he was blindfolded. Mark adds "the officers" (same as in verse 54|) of the Sanhedrin, Roman lictors or sergeants-at-arms who had arrested Jesus in Gethsemane and who still held Jesus (\hoi sunechontes auton\, strkjv@Luke:22:63|). strkjv@Matthew:26:67| alludes to their treatment of Jesus without clearly indicating who they were. {With blows of their hands} (\rapismasin\). The verb \rapiz“\ in strkjv@Matthew:26:67| originally meant to smite with a rod. In late writers it comes to mean to slap the face with the palm of the hands. The same thing is true of the substantive \rapisma\ used here. A papyrus of the sixth century A.D. uses it in the sense of a scar on the face as the result of a blow. It is in the instrumental case here. "They caught him with blows," Swete suggests for the unusual \elabon\ in this sense. "With rods" is, of course, possible as the lictors carried rods. At any rate it was a gross indignity.

rwp@Mark:15:1 @{In the morning} (\pr“i\). The ratification meeting after day. See on ¯Matthew:26:1-5| for details. {Held a consultation} (\sumboulion poiˆsantes\). Songs:text of Westcott and Hort (Vulgate _consilium facientes_), though they give \hetoimasantes\ in the margin. The late and rare word \sumboulion\ is like the Latin _consilium_. If \hetoimasantes\ is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in strkjv@Luke:22:66-71|, who does not give the illegal night trial. {Bound Jesus} (\dˆsantes ton Iˆsoun\). He was bound on his arrest (John:18:12|) when brought before Annas who sent him on bound to Caiaphas (John:18:24|) and now he is bound again as he is sent to Pilate (Mark:15:1; strkjv@Matthew:27:2|). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.

rwp@Mark:15:47 @{Beheld} (\ethe“roun\). Imperfect tense picturing the two Marys "sitting over against the sepulchre" (Matthew:27:61|) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mark:15:40|) had left and "were watching the actions of Joseph and Nicodemus" (Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there (\tetheitai\, perfect passive indicative, state of completion). "It is evident that they constituted themselves a party of observation" (Gould).

rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.

rwp@Matthew:4:3 @{If thou art the Son of God} (\ei huios ei tou theou\). More exactly, "If thou art Son of God," for there is no article with "Son." The devil is alluding to the words of the Father to Jesus at the baptism: "This is my Son the Beloved." He challenges this address by a condition of the first class which assumes the condition to be true and deftly calls on Jesus to exercise his power as Son of God to appease his hunger and thus prove to himself and all that he really is what the Father called him. {Become bread} (\artoi gen“ntai\). Literally, "that these stones (round smooth stones which possibly the devil pointed to or even picked up and held) become loaves" (each stone a loaf). It was all so simple, obvious, easy. It would satisfy the hunger of Christ and was quite within his power. {It is written} (\gegraptai\). Perfect passive indicative, stands written and is still in force. Each time Jesus quotes Deuteronomy to repel the subtle temptation of the devil. Here it is strkjv@Deuteronomy:8:3| from the Septuagint. Bread is a mere detail (Bruce) in man's dependence upon God.

rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\apˆlthen hˆ akoˆ autou eis holˆn tˆn Syrian\). Rumour (\akoˆ\) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria. "{Those that were sick}" (\tous kak“s echontas\), literally "those who had it bad," cases that the doctors could not cure. "{Holden with divers diseases and torments}" (\poikilais nosois kai basanois sunechomenous\). "Held together" or "compressed" is the idea of the participle. The same word is used by Jesus in strkjv@Luke:12:50| and by Paul in strkjv@Phillipians:1:23| and of the crowd pressing on Jesus (Luke:8:45|). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers" say "various" (\poikilais\) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments" (\basanois\). The word originally (oriental origin) meant a touchstone, "Lydian stone" used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture." These diseases are further described "in a descending scale of violence" (McNeile) as "demoniacs, lunatics, and paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as Weymouth has it, (\daimonizomenous kai selˆniazomenous kai paralutikous\), people possessed by demons, lunatics or "moon-struck" because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in strkjv@Matthew:17:15|, paralytics (our very word). Our word "lunatic" is from the Latin _luna_ (moon) and carries the same picture as the Greek \selˆniazomai\ from \selˆnˆ\ (moon). These diseases are called "torments."

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

rwp@Matthew:11:17 @{Children sitting in the market places} (\paidiois kathˆmenois en tais agorais\). This parable of the children playing in the market place is given also in strkjv@Luke:7:31f|. Had Jesus as a child in Nazareth not played games with the children? He had certainly watched them often since. The interest of Christ in children was keen. He has really created the modern child's world out of the indifference of the past. They would not play wedding or funeral in a peevish fret. These metaphors in the Gospels are vivid to those with eyes to see. The \agora\ was originally the assembly, then the forum or public square where the people gathered for trade or for talk as in Athens (Acts:17:17|) and in many modern towns. Songs:the Roman Forum. The oriental bazaars today are held in streets rather than public squares. Even today with all the automobiles children play in the streets. In English the word "cheap" (Cheapside) meant only barter and price, not cheap in our sense. The word for mourn (\ekopsasthe\) means to beat the heart, direct middle, after the fashion of eastern funeral lamentations.

rwp@Matthew:14:4 @{For John said unto him} (\elegen gar I“anˆs aut“i\). Possibly the Pharisees may have put Herod up to inveigling John to Machaerus on one of his visits there to express an opinion concerning his marriage to Herodias (Broadus) and the imperfect tense (\elegen\) probably means that John said it repeatedly. It was a blunt and brave thing that John said. It cost him his head, but it is better to have a head like John's and lose it than to have an ordinary head and keep it. Herod Antipas was a politician and curbed his resentment toward John by his fear of the people who still held (\eichon\, imperfect tense) him as a prophet.

rwp@Matthew:15:2 @{The tradition of the elders} (\tˆn paradosin t“n presbuter“n\). This was the oral law, handed down by the elders of the past in _ex cathedra_ fashion and later codified in the Mishna. Handwashing before meals is not a requirement of the Old Testament. It is, we know, a good thing for sanitary reasons, but the rabbis made it a mark of righteousness for others at any rate. This item was magnified at great length in the oral teaching. The washing (\niptontai\, middle voice, note) of the hands called for minute regulations. It was commanded to wash the hands before meals, it was one's duty to do it after eating. The more rigorous did it between the courses. The hands must be immersed. Then the water itself must be "clean" and the cups or pots used must be ceremonially "clean." Vessels were kept full of clean water ready for use (John:2:6-8|). Songs:it went on _ad infinitum_. Thus a real issue is raised between Jesus and the rabbis. It was far more than a point of etiquette or of hygienics. The rabbis held it to be a mortal sin. The incident may have happened in a Pharisee's house.

rwp@Matthew:16:19 @{The Keys of the kingdom} (\tas kleidas tˆs basileias\). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by "kingdom" that he did by "church" in verse 18|. In strkjv@Revelation:1:18; strkjv@3:7| Christ the Risen Lord has "the keys of death and of Hades." He has also "the keys of the kingdom of heaven" which he here hands over to Peter as "gatekeeper" or "steward" (\oikonomos\) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Matthew:18:1|) as to which of them is the greatest in the kingdom of heaven as they will again (20:21|) and even on the night before Christ's death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To "bind" (\dˆsˆis\) in rabbinical language is to forbid, to "loose" (\lusˆis\) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel "loosed" many things that the school of Schammai "bound." The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (\estai dedemenon, estai lelumenon\), a state of completion. All this assumes, of course, that Peter's use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (18:18|). Later after the Resurrection Christ will use this same language to all the disciples (John:20:23|), showing that it was not a special prerogative of Peter. He is simply first among equals, _primus inter pares_, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him.

rwp@Matthew:18:28 @{A hundred pence} (\hekaton dˆnaria\). A denarius was worth about eight and a half pence. The hundred denarii here were equal to some "fifty shillings" (Bruce), "about 4 pounds" (McNeile), "twenty pounds" (Moffatt), "twenty dollars" (Goodspeed), "100 shillings" (Weymouth). These are various efforts to represent in modern language the small amount of this debt compared with the big one. {Took him by the throat} (\epnigen\). "Held him by the throat" (Allen). It is imperfect, probably inchoative, "began to choke or throttle him." The Roman law allowed this indignity. Vincent quotes Livy (iv. 53) who tells how the necks were twisted (_collum torsisset_) and how Cicero (_Pro Cluentio_, xxi.) says: "Lead him to the judgment seat with twisted neck (_collo obtorto_)." {What thou owest} (\ei ti opheileis\). Literally, "if thou owest anything," however little. He did not even know how much it was, only that he owed him something. "The 'if' is simply the expression of a pitiless logic" (Meyer).

rwp@Matthew:19:10 @{The disciples say unto him} (\legousin aut“i hoi mathˆtai\). "Christ's doctrine on marriage not only separated Him \toto caelo\ from Pharisaic opinions of all shades, but was too high even for the Twelve" (Bruce). {The case} (\hˆ aitia\). The word may refer to the use in verse 3| "for every cause." It may have a vague idea here = \res\, condition. But the point clearly is that "it is not expedient to marry" (\ou sumpherei gamˆsai\) if such a strict view is held. If the bond is so tight a man had best not commit matrimony. It is a bit unusual to have \anthr“pos\ and \gunˆ\ contrasted rather than \anˆr\ and \gunˆ\.

rwp@Matthew:20:28 @{A ransom for many} (\lutron anti poll“n\). The Son of man is the outstanding illustration of this principle of self-abnegation in direct contrast to the self-seeking of James and John. The word translated "ransom" is the one commonly employed in the papyri as the price paid for a slave who is then set free by the one who bought him, the purchase money for manumitting slaves. See examples in Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_, pp. 328f. There is the notion of exchange also in the use of \anti\. Jesus gave his own life as the price of freedom for the slaves of sin. There are those who refuse to admit that Jesus held this notion of a substitutionary death because the word in the N.T. occurs only here and the corresponding passage in strkjv@Mark:10:45|. But that is an easy way to get rid of passages that contradict one's theological opinions. Jesus here rises to the full consciousness of the significance of his death for men.

rwp@Matthew:23:10 @{Masters} (\kathˆgˆtai\). This word occurs here only in the N.T. It is found in the papyri for teacher (Latin, _doctor_). It is the modern Greek word for professor. "While \didaskalos\ represents \Rab\, \kathˆgˆtes\ stands for the more honourable \Rabban, -b“n\" (McNeile). Dalman (_Words of Jesus_, p. 340) suggests that the same Aramaic word may be translated by either \didaskalos\ or \kathˆgˆtes\. {The Christ} (\ho Christos\). The use of these words here by Jesus like "Jesus Christ" in his Prayer (John:17:3|) is held by some to show that they were added by the evangelist to what Jesus actually said, since the Master would not have so described himself. But he commended Peter for calling him "the Christ the Son of the living God" (Matthew:16:16f.|). We must not empty the consciousness of Jesus too much.

rwp@Matthew:26:3 @{Then were gathered together the chief priests and elders of the people} (\Tote sunˆchthˆsan hoi archiereis kai hoi presbuteroi tou laou\). A meeting of the Sanhedrin as these two groups indicate (cf. strkjv@21:23|). {Unto the court} (\eis tˆn aulˆn\). The _atrium_ or court around which the palace buildings were built. Here in this open court this informal meeting was held. Caiaphas was high priest A.D. 18 to 36. His father-in-law Annas had been high priest A.D. 6 to 15 and was still called high priest by many.

rwp@Matthew:26:63 @{Held his peace} (\esi“pa\). Kept silent, imperfect tense. Jesus refused to answer the bluster of Caiaphas. {I adjure thee by the living God} (\exorkiz“ se kata tou theou tou z“ntos\). Songs:Caiaphas put Jesus on oath in order to make him incriminate himself, a thing unlawful in Jewish jurisprudence. He had failed to secure any accusation against Jesus that would stand at all. But Jesus did not refuse to answer under solemn oath, clearly showing that he was not thinking of oaths in courts of justice when he prohibited profanity. The charge that Caiaphas makes is that Jesus claims to be the Messiah, the Son of God. To refuse to answer would be tantamount to a denial. Songs:Jesus answered knowing full well the use that would be made of his confession and claim.

rwp@Matthew:26:66 @{He is worthy of death} (\enochos thanatou estin\). Held in the bonds of death (\en, ech“\) as actually guilty with the genitive (\thanatou\). The dative expresses liability as in strkjv@Matthew:5:21| (\tˆi krisei\) and as \eis\ and the accusative (Matthew:5:22|). They took the vote though it was at night and they no longer had the power of death since the Romans took it away from them. Death was the penalty of blasphemy (Leviticus:24:15|). But they enjoyed taking it as their answer to his unanswerable speeches in the temple that dreadful Tuesday a few days before. It was unanimous save that Joseph of Arimathea and Nicodemus did not agree. They were probably absent and not even invited as being under suspicion for being secret disciples of Christ.

rwp@Matthew:27:1 @{Now when morning was come} (\pr“ias de genomenˆs\). Genitive absolute. After dawn came the Sanhedrin held a formal meeting to condemn Jesus and so ratify the illegal trial during the night (Mark:15:1; strkjv@Luke:22:66-71|). Luke gives the details of this second ratification consultation. The phrase used, {took counsel} (\sumboulion elabon\) is a Latin idiom (_consilium ceperunt_) for \sunebouleusanto\.

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

rwp@Matthew:28:9 @{Jesus met them} (\Iˆsous hupˆntˆsen autais\). Came suddenly face to face (\anta“, hupo\) with them as they brooded over the message of the angel and the fact of the empty tomb (associative instrumental, \autais\). Cf. strkjv@8:34; strkjv@24:1-6|. Probably the lost portion of Mark's Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary "Hail" (\chairete\). They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John:20:17|). It was a great moment of faith and cheer.

rwp@Philippians:1:23 @{I am in a strait} (\sunechomai\). "I am held together." Present passive indicative of the common compound verb \sunech“\, to hold together, to hem together as in strkjv@Luke:8:45|. "I am hemmed in on both sides" (Lightfoot). {Betwixt the two} (\ek t“n duo\). "From the two (sides)." Pressure to live on, pressure to die and be with Christ. {To depart} (\eis to analusai\). Purpose clause, \eis to\ and the aorist active infinitive \analusai\, old compound verb, to unloose (as threads), to break up, to return (Luke:12:36|, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. \katalu“\ in strkjv@2Corinthians:5:1| for tearing down the tent. {Very far better} (\poll“i mallon kreisson\). Double comparative (triple Lightfoot calls it because of \poll“i\) like Isocrates and the _Koin‚_ often. See strkjv@2Corinthians:7:13| for \perissoter“s mallon\. \Poll“i\ is the instrumental case of measure (by much).

rwp@Philippians:2:6 @{Being} (\huparch“n\). Rather, "existing," present active participle of \huparch“\. In the form of God (\en morphˆi theou\). \Morphˆ\ means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. {A prize} (\harpagmon\). Predicate accusative with \hˆgˆsato\. Originally words in \-mos\ signified the act, not the result (\-ma\). The few examples of \harpagmos\ (Plutarch, etc.) allow it to be understood as equivalent to \harpagma\, like \baptismos\ and \baptisma\. That is to say Paul means a prize to be held on to rather than something to be won ("robbery"). {To be on an equality with God} (\to einai isa theoi\). Accusative articular infinitive object of \hˆgˆsato\, "the being equal with God" (associative instrumental case \the“i\ after \isa\). \Isa\ is adverbial use of neuter plural with \einai\ as in strkjv@Revelation:21:16|. {Emptied himself} (\heauton eken“se\). First aorist active indicative of \keno“\, old verb from \kenos\, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a \Kenosis\ doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

rwp@Philippians:2:7 @{The form of a servant} (\morphˆn doulou\). He took the characteristic attributes (\morphˆn\ as in verse 6|) of a slave. His humanity was as real as his deity. {In the likeness of men} (\en homoi“mati anthr“p“n\). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between \huparch“n\ (eternal existence in the \morphˆ\ of God) and \genomenos\ (second aorist middle participle of \ginomai\, becoming, definite entrance in time upon his humanity).

rwp@Philippians:4:2 @{Euodia} (\Euodian\). This name means literally "prosperous journey" (\eu, hodos\). It occurs in the inscriptions. {Syntyche} (\Suntuchˆn\). From \suntugchan“\, to meet with and so "pleasant acquaintance" or "good-luck." Occurs in the inscriptions and identified with Lydia by some. Klopper suggests that each of these rival women had church assemblies in their homes, one a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts the great influence of women in Macedonia held by Lightfoot who also suggests that these two were ladies of rank or perhaps deaconesses of the church in Philippi. Schinz suggests that in such a pure church even slight bickerings would make a real disturbance. "It may have been accidental friction between two energetic Christian women" (Kennedy).

rwp@Revelation:2:8 @{In Smyrna} (\en Smurnˆi\). North of Ephesus, on a gulf of the Aegean, one of the great cities of Asia (province), a seat of emperor-worship with temple to Tiberius, with many Jews hostile to Christianity who later join in the martyrdom of Polycarp, poor church (rich in grace) which receives only praise from Christ, scene of the recent massacre of Greeks by the Turks. Ramsay (_op. cit._, p. 251) terms Smyrna "the City of Life." Christianity has held on here better than in any city of Asia. {The first and the last} (\ho pr“tos kai ho eschatos\). Repeating the language of strkjv@1:17|. {Which was dead} (\hos egeneto nekros\). Rather, "who became dead" (second aorist middle indicative of \ginomai\) as in strkjv@1:18|. {And lived again} (\kai ezˆsen\). First aorist (ingressive, came to life) active of \za“\ (\ho z“n\ in strkjv@1:18|). Emphasis on the resurrection of Christ.

rwp@Revelation:3:14 @{In Laodicea} (\en Laodikiƒi\). Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Colossians:4:16|), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, _Cities and Bishoprics of Phrygia_, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (_op. cit._, p. 413) "the City of Compromise," the church here founded apparently by Epaphras (Colossians:1:7; strkjv@4:12f.|), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness. {The Amen} (\ho Amˆn\). Personal (masculine article) name here alone, though in strkjv@Isaiah:65:16| we have "the God of Amen" understood in the LXX as "the God of truth" (\ton theon ton alˆthinon\). Here applied to Christ. See strkjv@1:5| for \ho martus ho pistos\ (the faithful witness) and strkjv@3:7| for \ho alˆthinos\ (the genuine), "whose testimony never falls short of the truth" (Swete). {The beginning of the creation of God} (\hˆ archˆ tˆs ktise“s tou theou\). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians:1:15,18|, a passage probably known to the Laodiceans, strkjv@John:1:3; strkjv@Hebrews:1:2|, as is made clear by strkjv@1:18; strkjv@2:8; strkjv@3:21; strkjv@5:13|).

rwp@Revelation:5:6 @{And I saw} (\kai eidon\). Stirred by the words of the elder in verse 5| (\idou\, behold). "I beheld." {In the midst} (\en mes“i\). See strkjv@4:6| for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by "came" in verse 7|, but nearness to the throne is implied by strkjv@14:1; strkjv@Acts:7:56; strkjv@Hebrews:10:11|). {A Lamb} (\arnion\). Elsewhere in the N.T. \ho amnos\ is used of Christ (John:1:29,36; Acts strkjv@8:32; strkjv@1Peter:1:19| like strkjv@Isaiah:53:7|), but in the Apocalypse \to arnion\ occurs for the Crucified Christ 29 times in twelve chapters. {Standing} (\hestˆkos\). Second perfect active (intransitive of \histˆmi\) neuter accusative singular (grammatical gender like \arnion\), though some MSS. read \hestˆk“s\ (natural gender masculine and nominative in spite of \eidon\ construction according to sense). {As though it had been slain} (\h“s esphagmenon\). Perfect passive predicate participle of \sphaz“\, old word, in N.T. only in strkjv@Revelation:5:6,9,12; strkjv@6:4,9; strkjv@13:3; strkjv@18:24; strkjv@1John:3:12|. \H“s\ (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews:9:12f.; strkjv@10:11|). {Having} (\ech“n\). Construction according to sense again with masculine nominative participle instead of \echonta\ (masculine accusative singular) or \echon\ (neuter accusative singular). Seven horns (\keras\) is a common symbol in the O.T. for strength and kingly power (1Samuel:2:10; strkjv@1Kings:22:11; strkjv@Psalms:112:9; strkjv@Daniel:7:7,20ff.|) and often in Rev. (Revelation:12:3; strkjv@13:1; strkjv@17:3,12|). Fulness of power (the All-powerful one) is symbolized by seven. {Seven eyes} (\ophthalmous hepta\). Like strkjv@Zechariah:3:9; strkjv@4:10| and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in strkjv@1:4| the seven Spirits are clearly the Holy Spirit of God (3:1|), and blaze like torches (4:5|), like the eyes of Christ (1:14|). The Holy Spirit is both Spirit of God and of Christ (Romans:8:9|). {Sent forth} (\apestalmenoi\). Perfect passive predicate participle of \apostell“\, masculine plural (agreeing with \hoi\ and \ophthalmous\ in gender), but some MSS. have \apestalmena\ agreeing with the nearer \pneumata\.

rwp@Revelation:6:9 @{Under the altar} (\hupokat“ tou thusiastˆriou\). "Under" (\hupokat“\), for the blood of the sacrifices was poured at the bottom of the altar (Leviticus:4:7|). The altar of sacrifice (Exodus:39:39; strkjv@40:29|), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see strkjv@Matthew:5:23f.|, often in Rev. (Revelation:8:3,5; strkjv@9:13; strkjv@11:1; strkjv@14:18; strkjv@16:7|). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews:8:5|). The Lamb was slain (5:6,9,12|) and these martyrs have followed the example of their Lord. {The souls} (\tas psuchas\). The lives, for the life is in the blood (Leviticus:17:11|), were given for Christ (Phillipians:2:17; strkjv@2Timothy:4:6|). {Of the slain} (\t“n esphagmen“n\). See strkjv@5:6|. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed. {For the word of God} (\dia ton logon tou theou\). As in strkjv@1:9|, the confession of loyalty to Christ as opposed to emperor-worship. {And for the testimony which they held} (\kai dia tˆn marturian hˆn eichon\). See also strkjv@1:9|. Probably \kai\ equals "even" here, explaining the preceding. The imperfect tense \eichon\ suits the repetition of the witness to Christ and the consequent death.

rwp@Revelation:7:1 @{After this} (\meta touto\). Instead of the seventh seal (8:1|) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God strkjv@7:1-8| and the vision of the redeemed before the throne strkjv@7:9-17|). {Standing} (\hest“tas\). Second perfect predicate participle of \histˆmi\, intransitive and followed by \epi\ and the accusative case \g“nias\ as already in strkjv@3:20| (\epi thurian\) and often again (8:3| some MSS., others genitive; strkjv@11:11; strkjv@12:18; strkjv@14:1; strkjv@15:2|), but note \epi\ with genitive \thalassˆs\ in the next clause, like \epi kephalˆs\ in strkjv@12:1; strkjv@7:3|. {Corners} (\g“nias\). Old word for angle (Matthew:6:5|), also in strkjv@20:8|. {Holding} (\kratountas\). Present active participle of \krate“\, to hold fast (Mark:7:3; strkjv@John:20:23|). The four winds (cf. strkjv@Matthew:24:31|) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see strkjv@Acts:27:14|) were unfavourable (Charles). There is an angel of the fire (14:18|) and an angel of the waters (16:5|). {That no wind should blow} (\hina mˆ pneˆi anemos\). Negative purpose clause with \hina mˆ\ and the present active subjunctive, "lest a wind keep on blowing." {Upon any tree} (\epi pan dendron\). Accusative case here with \epi\ rather than the preceding genitives (\gˆs, thalassˆs\), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

rwp@Revelation:10:2 @{And he had} (\kai ech“n\). This use of the participle in place of \eichen\ (imperfect) is like that in strkjv@4:7f.; strkjv@12:2; strkjv@19:12; strkjv@21:12,14|, a Semitic idiom (Charles), or as if \katabain“n\ (nominative) had preceded in place of \katabainonta\. {A little book} (\biblaridion\). A diminutive of \biblarion\ (papyri), itself a diminutive of \biblion\ (5:1|) and perhaps in contrast with it, a rare form in Hermas and strkjv@Revelation:10:2,9,10|. In strkjv@10:8| Tischendorf reads \biblidarion\, diminutive of \biblidion\ (Aristophanes) instead of \biblion\ (Westcott and Hort). The contents of this little book are found in strkjv@11:1-13|. {Open} (\ˆne“igmenon\). See strkjv@Ezekiel:2:9f|. Perfect (triple reduplication) passive participle of \anoig“\, in contrast to the closed book in strkjv@5:1|. There also we have \epi\ (upon) \tˆn dexian\ (the right hand), for it was a large roll, but here the little open roll is held in the hand (\en tˆi cheiri\), apparently the left hand (verse 5|). {He set} (\ethˆken\). First aorist active indicative of \tithˆmi\. The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (\ton poda ton dexion\) being on the sea (\epi tˆs thalassˆs\) and the left (\ton eu“numon\) upon the land (\epi tˆs gˆs\). It makes a bold and graphic picture. {As a lion roareth} (\h“sper le“n mukƒtai\). Only instance of \h“sper\ in the Apocalypse, but \h“s\ in the same sense several times. Present middle indicative of \mukaomai\, an old onomatopoetic word from \mu\ or \moo\ (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin _mugire_, but in Theocritus for the roaring of a lion as here, though in strkjv@1Peter:5:8| we have \“ruomai\. Homer uses \mukaomai\ for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. strkjv@1:10; strkjv@5:2,12; strkjv@6:10; strkjv@7:2,10|, etc.

rwp@Revelation:11:11 @{After the} (\meta tas\ etc.). The article \tas\ (the) points back to strkjv@11:9|. {The breath of life from God} (\pneuma z“ˆs ek tou theou\). This phrase (\pneuma z“ˆs\) occurs in strkjv@Genesis:6:17; strkjv@7:15,22| of the lower animals, but here there is clearly an allusion to strkjv@Ezekiel:37:5,10| (also strkjv@2Kings:13:21|), where the dead bones lived again. {Entered into them} (\eisˆlthen en autois\). Second aorist active indicative of \eiserchomai\ with \en\ rather than \eis\ after it (cf. strkjv@Luke:9:46|). The prophecy has here become fact (change from future \pempsousin\ to aorist \eisˆlthen\). {They stood upon their feet} (\estˆsan epi tous podas aut“n\). Ingressive second aorist active indicative of \histˆmi\ (intransitive). Reference to strkjv@Ezekiel:37:10|, but with the accusative in place of genitive there after \epi\ as in strkjv@2Kings:13:21|. {Fell upon} (\epepesen epi\). Second aorist active indicative of \epipipt“\ with repetition of \epi\. The same prophetic use of the aorist as in \eisˆlthen\ and \estˆsan\. {Beheld} (\the“rountas\). Present active articular participle of \the“re“\. "The spectators were panic-stricken" (Swete).

rwp@Revelation:12:7 @{There was war in heaven} (\egeneto polemos en t“i ouran“i\). "There came to be war in heaven" (\egeneto\, not \ˆn\). "Another \tableau\, not a \sˆmeion\ (vv. 1,3|), but consequent upon the two \sˆmeia\ which precede it. The birth and rapture of the Woman's Son issue in a war which invades the \epourania\" (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark:1:13; strkjv@Luke:22:3,31; strkjv@John:12:31; strkjv@14:30; strkjv@16:11|), just so Christ's return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. strkjv@Luke:10:18; strkjv@1Kings:22:1ff.; strkjv@Job:1; 2; strkjv@Zechariah:3:1ff|. {Michael and his angels} (\ho Michaˆl kai hoi aggeloi autou\). The nominative here may be in apposition with \polemos\, but it is an abnormal construction with no verb, though \egeneto\ (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel:10:13,21; strkjv@12:1|) and is called the archangel in strkjv@Jude:9|. {Going forth to war} (\tou polemˆsai\). This genitive articular infinitive is another grammatical problem in this sentence. If \egeneto\ (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like strkjv@Acts:10:25|. {With the dragon} (\meta tou drakontos\). On the use of \meta\ with \poleme“\ see strkjv@2:16; strkjv@13:4; strkjv@17:14| (nowhere else in N.T.). The devil has angels under his command (Matthew:25:41|) and preachers also (2Corinthians:11:14f.|). {Warred} (\epolemˆsen\). Constative aorist active indicative of \poleme“\, picturing the whole battle in one glimpse.

rwp@Revelation:14:10 @{He also shall drink} (\kai autos pietai\). Future middle of \pin“\. Certainty for him as for Babylon and her paramours (16:17|). {Of the wine of the wrath of God} (\ek tou oinou tou thumou tou theou\). Note \ek\ (partitive) after \pietai\. In strkjv@16:19; strkjv@19:15| we have both \thumou\ and \orgˆs\ (wrath of the anger of God). The white heat of God's anger, held back through the ages, will be turned loose. {Prepared unmixed} (\tou kekerasmenou akratou\). A bold and powerful oxymoron, "the mixed unmixed." \Akratos\ is an old adjective (alpha privative and \kerannumi\ to mix) used of wine unmixed with water (usually so mixed), here only in N.T. Songs:it is strong wine mixed (perfect passive participle of \kerannumi\) with spices to make it still stronger (cf. strkjv@Psalms:75:9|). {In the cup of his anger} (\en t“i potˆri“i tˆs orgˆs autou\). Both \thumos\ (vehement fury) and \orgˆ\ (settled indignation). {He shall be tormented} (\basanisthˆsetai\). Future passive of \basaniz“\. See strkjv@9:5; strkjv@11:10|. {With fire and brimstone} (\en puri kai thei“i\). See strkjv@9:17| for fire and brimstone and also strkjv@19:20; strkjv@20:10; strkjv@21:8|. The imagery is already in strkjv@Genesis:19:24; strkjv@Isaiah:30:33; strkjv@Ezekiel:38:22|. {In the presence of the holy angels and in the presence of the Lamb} (\en“pion aggel“n hagi“n kai en“pion tou arniou\). This holy environment adds to the punishment.

rwp@Revelation:22:4 @{They shall see his face} (\opsontai to pros“pon autou\). Future active of \hora“\. This vision of God was withheld from Moses (Exodus:33:20,23|), but promised by Jesus to the pure in heart (Matthew:5:8|) and mentioned in strkjv@Hebrews:12:14| as possible only to the holy, and promised in strkjv@Psalms:17:15|. Even here on earth we can see God in the face of Christ (2Corinthians:4:6|), but now in the New Jerusalem we can see Christ face to face (1Corinthians:13:12|), even as he is after we are made really like him (2Corinthians:3:18; strkjv@Romans:8:29; strkjv@1John:3:2|). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. "The supreme felicity is reached, immediate presence with God and the Lamb" (Beckwith). {His name on their foreheads} (\to onoma autou epi t“n met“p“n aut“n\). As in strkjv@3:12; strkjv@7:3; strkjv@14:1|.

rwp@Info_Revelation @ THE AUTHOR The writer calls himself John (Revelation:1:1,4,9; strkjv@22:8|). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably II and III John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to A.D. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.

rwp@Info_Romans @ THE EPISTLE TO THE ROMANS SPRING OF A.D. 57 BY WAY OF INTRODUCTION INTEGRITY OF THE EPISTLE The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Romans:16:2|) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul's long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Romans:16:3-5|) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan's theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Corinthians:1:20|, for instance). That theory raises more problems than it solves as, for example, Paul's remarks about going to Rome (Romans:1:9-16|) which apply to Rome. Lightfoot suggests the possibility that Paul added strkjv@Romans:16:25-27| some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves strkjv@Romans:15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

rwp@Romans:1:7 @{In Rome} (\en R“mˆi\). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit \en R“mˆi\ in verse 15|. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of \en Ephes“i\ in strkjv@Ephesians:1:1| from Aleph and B (the two oldest and best MSS.). {Beloved of God} (\agapˆtois theou\). Ablative case of \theou\ after the verbal adjective like \didaktoi theou\ (taught of God) in strkjv@John:6:45| (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (\apo theou patros hˆm“n kai kuriou Iˆsou Christou\). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7|.

rwp@Romans:5:14 @{Even over them that had not sinned after the likeness of Adam's transgression} (\kai epi tous mˆ hamartˆsantas epi t“i homoi“mati tˆs parabase“s Adam\). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. {A figure} (\tupos\). See on ¯Acts:7:43; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@1Corinthians:10:6| for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

rwp@Romans:11:25 @{This mystery} (\to mustˆrion touto\). Not in the pagan sense of an esoteric doctrine for the initiated (from \mue“\, to blink, to wink), unknown secrets (2Thessalonians:2:7|), or like the mystery religions of the time, but the revealed will of God now made known to all (1Corinthians:2:1,7; strkjv@4:1|) which includes Gentiles also (Romans:16:25; strkjv@Colossians:1:26f.; strkjv@Ephesians:3:3f.|) and so far superior to man's wisdom (Colossians:2:2; strkjv@4:13; strkjv@Ephesians:3:9; strkjv@5:32; strkjv@6:19; strkjv@Matthew:13:11; strkjv@Mark:4:11|). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin \mustˆrion\ was rendered by _sacramentum_, which in classical Latin means _the military oath_. The explanation of the word _sacrament_, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to \mustˆrion\ and not to _sacramentum_ in the classical sense" (Vincent). {Wise in your own conceits} (\en heautois phronimoi\). "Wise in yourselves." Some MSS. read \par' heautois\ (by yourselves). Negative purpose here (\hina mˆ ˆte\), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves {A hardening} (\p“r“sis\). Late word from \p“ro“\ (11:7|). Occurs in Hippocrates as a medical term, only here in N.T. save strkjv@Mark:3:5; strkjv@Ephesians:4:18|. It means obtuseness of intellectual discernment, mental dulness. {In part} (\apo merous\). Goes with the verb \gegonen\ (has happened in part). For \apo merous\, see strkjv@2Corinthians:1:14; strkjv@2:5; strkjv@Romans:15:24|; for \ana meros\, see strkjv@1Corinthians:14:27|; for \ek merous\, see strkjv@1Corinthians:12:27; strkjv@13:9|; for \kata meros\, see strkjv@Hebrews:9:5|; for \meros ti\ (adverbial accusative) partly see strkjv@1Corinthians:11:18|. Paul refuses to believe that no more Jews will be saved. {Until the fulness of the Gentiles be come in} (\achri hou to plˆr“ma t“n ethn“n eiselthˆi\). Temporal clause with \achri hou\ (until which time) and the second aorist active subjunctive of \eiserchomai\, to come in (Matthew:7:13,21|). {For fulness of the Gentiles} (\to plˆr“ma t“n ethn“n\) see on verse ¯12|, the complement of the Gentiles.

Bible:
Filter: String:

[pBiblx2]
Sat Jun 29 23:36:38 2024
pBiblx2 Field Wise Bible System Version 2.1.9 - GPL3 2009-2020