OT-LAW.filter - rwp our:
rwp@
1Corinthians:1:2 @{The church of God} (\ti ekklsii tou theou\). Belonging to God, not to any individual or faction, as this genitive case shows. In strkjv@1Thessalonians:1:1| Paul wrote "the church of the Thessalonians in God" (\en thei\), but "the churches of God" in strkjv@1Thessalonians:2:14|. See same idiom in strkjv@1Corinthians:10:32; strkjv@11:16,22; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|, etc. {Which is in Corinth} (\ti ousi en Korinthi\). See on strkjv@Acts:13:1| for idiom. It is God's church even in Corinth, "_laetum et ingens paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146, had been restored by Julius Caesar a hundred years later, B.C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See strkjv@Acts:18| for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. {That are sanctified} (\hgiasmenois\). Perfect passive participle of \hagiaz\, late form for \hagiz\, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare \hagion\ (from \hagos\, awe, reverence, and this from \haz\, to venerate). It is significant that Paul uses this word concerning the {called saints} or {called to be saints} (\kltois hagiois\) in Corinth. Cf. \kltos apostolos\ in strkjv@1:1|. It is because they are sanctified {in Christ Jesus} (\en Christi Isou\). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because \ekklsia\ is a collective substantive. {With all that call upon} (\sun psin tois epikaloumenois\). Associative instrumental case with \sun\ rather than \kai\ (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX (Genesis:12:8; strkjv@Zechariah:13:9|) and is applied to Christ as to Jehovah (2Thessalonians:1:7,9,12; strkjv@Phillipians:2:9,10|). Paul heard Stephen pray to Christ as Lord (Acts:7:59|). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). {Their Lord and ours} (\autn kai hmn\). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (\epanorthsis\) of the previous "our," showing the universality of Christ.
rwp@1Corinthians:1:3 @Identical language of strkjv@2Thessalonians:1:2| save absence of \hmn\ (our), Paul's usual greeting. See on ¯1Thessalonians:1:1|.
rwp@1Corinthians:1:12 @{Now this I mean} (\leg de touto\). Explanatory use of \leg\. Each has his party leader. \Apoll\ is genitive of \Apolls\ (Acts:18:24|), probably abbreviation of \Apollnius\ as seen in Codex Bezae for strkjv@Acts:18:24|. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Corinthians:2:1; strkjv@2Corinthians:10:10|). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Corinthians:16:12|). \Cph\ is the genitive of \Cphs\, the Aramaic name given Simon by Jesus (John:1:42|), \Petros\ in Greek. Except in strkjv@Galatians:2:7,8| Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts:15:7-11; strkjv@Galatians:2:7-10|). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians:2:11-14|), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If strkjv@2Peter:3:15f.| be accepted as genuine, as I do, there is proof of cordial relations between them and strkjv@1Corinthians:9:5| points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. Songs:a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision. {And I of Christ} (\eg de Christou\). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their _peculium_" (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.
rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \m\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\M Paulos estaurth huper humn;\). An indignant "No" is demanded by \m\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).
rwp@1Corinthians:1:17 @{For Christ sent me not to baptize} (\ou gar apesteilen me Christos baptizein\). The negative \ou\ goes not with the infinitive, but with \apesteilen\ (from \apostell, apostolos\, apostle). {For Christ did not send me to be a baptizer} (present active infinitive, linear action) like John the Baptist. {But to preach the gospel} (\alla euaggelizesthai\). This is Paul's idea of his mission from Christ, as Christ's apostle, to be {a gospelizer}. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts:10:48|). Paul is fond of this late Greek verb from \euaggelion\ and sometimes uses both verb and substantive as in strkjv@1Corinthians:15:1| "the gospel which I gospelized unto you." {Not in wisdom of words} (\ouk en sophii logou\). Note \ou\, not \m\ (the subjective negative), construed with \apesteilen\ rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul's forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1Corinthians:2:1-5|). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot). {Lest the cross of Christ should be made void} (\hina m kenthi ho stauros tou Christou\). Negative purpose (\hina m\) with first aorist passive subjunctive, effective aorist, of \keno\, old verb from \kenos\, to make empty. In Paul's preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. "This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation" (Lightfoot).
rwp@1Corinthians:1:21 @{Seeing that} (\epeid\). Since (\epei\ and \d\) with explanatory \gar\. {Through its wisdom} (\dia ts sophias\). Article here as possessive. The two wisdoms contrasted. {Knew not God} (\ouk egn\). Failed to know, second aorist (effective) active indicative of \ginsk\, solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God's wisdom has reduced the self-wise world to ignorance" (Findlay). {Through the foolishness of the preaching} (\dia ts mrias tou krugmatos\). Perhaps "proclamation" is the idea, for it is not \kruxis\, the act of heralding, but \krugma\, the message heralded or the proclamation as in verse 23|. The metaphor is that of the herald proclaiming the approach of the king (Matthew:3:1; strkjv@4:17|). See also \krugma\ in strkjv@1Corinthians:2:4; strkjv@2Timothy:4:17|. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God's wisdom and good-pleasure (\eudoksan\). The foolishness of preaching is not the preaching of foolishness. {To save them that believe} (\ssai tous pisteuontas\). This is the heart of God's plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God's wisdom.
rwp@1Corinthians:1:29 @{That no flesh should glory before God} (\hops m kauchstai psa sarx enpion tou theou\). This is the further purpose expressed by \hops\ for variety and appeals to God's ultimate choice in all three instances. The first aorist middle of the old verb \kauchaomai\, to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of \enpion\ as a preposition in the vernacular, from adjective \en-pios\, in the eye of God. One should turn to strkjv@2Corinthians:4:7| for Paul's further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us.
rwp@1Corinthians:2:2 @{For I determined not to know anything among you} (\ou gar ekrina ti eidenai en humin\). Literally, "For I did not decide to know anything among you." The negative goes with \ekrina\, not with \ti\. Paul means that he did not think it fit or his business to know anything for his message beyond this "mystery of God." {Save Jesus Christ} (\ei m Isoun Christon\). Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, {and him crucified} (\kai touton estaurmenon\). Literally, {and this one as crucified} (perfect passive participle). This phase in particular (1:18|) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the \scandalon\ of the Incarnation, but Paul kept to the main track on coming to Corinth.
rwp@1Corinthians:2:5 @{That your faith should not stand} (\hina h pistis humn m i\). Purpose of God, but \m i\ is "not be" merely. The only secure place for faith to find a rest is in God's power, not in the wisdom of men. One has only to instance the changing theories of men about science, philosophy, religion, politics to see this. A sure word from God can be depended on.
rwp@1Corinthians:2:7 @{God's wisdom in a mystery} (\theou sophian en mustrii\). Two points are here sharply made. It is God's wisdom (note emphatic position of the genitive \theou\) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God's wisdom is eternal and superior to the wisdom of any age or time. God's wisdom is alone absolute. See on ¯2:1| for mystery. It is not certain whether {in a mystery} is to be taken with {wisdom} or {we speak}. The result does not differ greatly, probably with {wisdom}, so long a secret and now at last revealed (Colossians:1:26; strkjv@2Thessalonians:2:7|). {That hath been hidden} (\tn apokekrummenn\). See strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:5|. Articular perfect passive participle of \apokrupt\, more precisely defining the indefinite \sophian\ (wisdom). {Foreordained before the worlds} (\prorisen pro tn ainn\). This relative clause (\hn\) defines still more closely God's wisdom. Note \pro\ with both verb and substantive (\ainn\). Constative aorist of God's elective purpose as shown in Christ crucified (1Corinthians:1:18-24|). "It was no afterthought or change of plan" (Robertson and Plummer). {Unto our glory} (\eis doxan hmn\). "The glory of inward enlightenment as well as of outward exaltation" (Lightfoot).
rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta erauni\). This is the usual form from A.D. 1 on rather than the old \ereuna\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \erauntai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bath tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.
rwp@1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg\ refers more to the substance. But \lale\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthrpins sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.
rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthrpos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuch\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuch\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuch\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\mria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gnnai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \ginsk\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatiks anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuch\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).
rwp@1Corinthians:3:3 @{For ye are yet carnal} (\eti gar sarkikoi este\). \Sarkikos\, unlike \sarkinos\, like \ikos\ formations, means adapted to, fitted for the flesh (\sarx\), one who lives according to the flesh (\kata sarka\). Paul by \psuchikos\ describes the unregenerate man, by \pneumatikos\ the regenerate man. Both classes are \sarkinoi\ made in flesh, and both may be \sarkikoi\ though the \pneumatikoi\ should not be. The \pneumatikoi\ who continue to be \sarkinoi\ are still babes (\npioi\), not adults (\teleioi\), while those who are still \sarkikoi\ (carnal) have given way to the flesh as if they were still \psuchikoi\ (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves. {Jealousy and strife} (\zlos kai eris\). Zeal (\zlos\ from \ze\, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Romans:10:2|) and easily becomes jealousy (same root through the French _jaloux_) as zeal. Ardour may be like the jealousy of God (2Corinthians:11:2|) or the envy of men (Acts:5:17|). \Eris\ is an old word, but used only by Paul in N.T. (see on ¯1Corinthians:1:11|). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still \sarkikoi\ and walking according to men, not according to the Spirit of Christ.
rwp@1Corinthians:3:6 @{I planted} (\eg ephuteusa\). First aorist active indicative of old verb \phuteu\. This Paul did as Luke tells us in strkjv@Acts:18:1-18|. {Apollos watered} (\Apolls epotisen\). Apollos irrigated the church there as is seen in strkjv@Acts:18:24-19:1|. Another aorist tense as in verse 2|. {But God gave the increase} (\alla ho theos uxanen\). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9|). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.
rwp@1Corinthians:3:8 @{Are one} (\hen eisin\). The neuter singular again (\hen\, not \heis\) as with the interrogative \ti\ and the indefinite \ti\. By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written. {According to his own labour} (\kata ton idion kopon\). God will bestow to each the reward that his labour deserves. That is the pay that the preacher is sure to receive. He may get too little or too much here from men. But the due reward from God is certain and it will be adequate however ungrateful men may be.
rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.
rwp@1Corinthians:3:11 @{Other foundation} (\themelion allon\). The gender of the adjective is here masculine as is shown by \allon\. If neuter, it would be \allo\. It is masculine because Paul has Christ in mind. It is not here \heteron\ a different kind of gospel (\heteron euaggelion\, strkjv@Galatians:1:6; strkjv@2Corinthians:11:4|) which is not another (\allo\, strkjv@Galatians:1:7|) in reality. But another Jesus (2Corinthians:11:4|, \allon Isoun\) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation. {Than that which is laid, which is Christ Jesus} (\para ton keimenon, hos estin Isous Christos\). Literally, "alongside (\para\) the one laid (\keimenon\)," already laid (present middle participle of \keimai\, used here as often as the perfect passive of \tithmi\ in place of \tetheimenon\). Paul scouts the suggestion that one even in the interest of so-called "new thought" will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted strkjv@Psalms:118:22f.| to the members of the Sanhedrin who challenged his authority (Mark:11:10f.; strkjv@Matthew:21:42-45; strkjv@Luke:20:17f.|). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone (\akrognaios\, strkjv@Ephesians:2:20|). All believers are living stones in this temple (1Peter:2:5|). But there is only one foundation possible.
rwp@1Corinthians:3:15 @{Shall be burned} (\katakasetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zmithsetai\). First future passive indicative of \zmi\, old verb from \zmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de sthsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\houts de hs dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.
rwp@1Corinthians:3:19 @{Foolishness with God} (\mria para ti thei\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalambann\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgii\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).
rwp@1Corinthians:3:22 @{Yours} (\humn\). Predicate genitive, belong to you. All the words in this verse and 23| are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except \kosmos\ (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present (\enestta\, second perfect participle of \enistmi\) and things to come divide two classes. Few of the finer points of Greek syntax need more attention than the absence of the article. We must not think of the article as "omitted" (Robertson, _Grammar_, p. 790). The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here.
rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschmatisa\). First aorist active (not perfect) indicative of \meta-schmatiz\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schma\, form or habit, like Latin _habitus_ from \ech\ and so different from \morph\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \hs\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hmin mathte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan\, to learn. As an object lesson in our cases (\en hmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to M huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathte\ (learn) and points at the words "\M huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \m\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina m phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia, phusa\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zloute\ in strkjv@Galatians:4:17| (cf. \hina ginskomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa\ or \phusia\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).
rwp@1Corinthians:4:8 @{Already are ye filled?} (\d kekoresmenoi este?\). Perfect passive indicative, state of completion, of \korennumi\, old Greek verb to satiate, to satisfy. The only other example in N.T. is strkjv@Acts:27:38| which see. Paul may refer to strkjv@Deuteronomy:31:20; strkjv@32:15|. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. {Already ye are become rich} (\d eploutsate\). Note change to ingressive aorist indicative of \ploute\, old verb to be rich (cf. strkjv@2Corinthians:8:9|). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke:22:29f.; strkjv@1Thessalonians:2:12; strkjv@2Timothy:2:12|). {Ye have reigned without us} (\chris hmn ebasileusate\). Withering sarcasm. Ye became kings without our company. Some think that Paul as in strkjv@3:21| is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. {I would that ye did reign} (\kai ophelon ge ebasileusate\). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by \ophelon\ and the aorist indicative instead of \ei gar\ and the aorist indicative (the ancient idiom). See Robertson, _Grammar_, p. 1003, for the construction with particle \ophelon\ (an unaugmented second aorist form). {That we also might reign with you} (\hina kai hmeis humin sunbasileusmen\). Ironical contrast to \chris hmn ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.
rwp@1Corinthians:4:9 @{Hath set forth us the apostles last} (\hmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethriomachsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\hs epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\ti kosmi kai aggelois kai anthrpois\), dative case of personal interest.
rwp@1Corinthians:4:10 @{We--you} (\hmeis--humeis\). Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanour, and worldly position" (Robertson and Plummer). The apostles were fools for Christ's sake (2Corinthians:4:11; strkjv@Phillipians:3:7|). They made "union with Christ the basis of worldly wisdom" (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. \Endoxos\, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.
rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri ts arti hras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\peinmen\), {we thirst} (\dipsmen\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnts\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.
rwp@1Corinthians:4:12 @{We toil} (\kopimen\). Common late verb for weariness in toil (Luke:5:5|), {working with our own hands} (\ergazomenoi tais idiais chersin\) instrumental case \chersin\ and not simply for himself but also for Aquila and Priscilla as he explains in strkjv@Acts:20:34|. This personal touch gives colour to the outline. Paul alludes to this fact often (1Thessalonians:2:9; strkjv@2Thessalonians:3:8; strkjv@1Corinthians:9:6; strkjv@2Corinthians:11:7|). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317. {Being reviled we bless} (\loidoroumenoi eulogoumen\). Almost the language of Peter about Jesus (1Peter:2:23|) in harmony with the words of Jesus in strkjv@Matthew:5:44; strkjv@Luke:6:27|. {Being persecuted we endure} (\dikomenoi anechometha\). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in strkjv@2Corinthians:4:7-10; strkjv@6:3-10| for an interpretation of his language here.
rwp@1Corinthians:4:13 @{Being defamed we intreat} (\dusphmoumenoi parakaloumen\). The participle \dusphmoumenoi\ is an old verb (in I Macc. strkjv@7:41) to use ill, from \dusphmos\, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above. {As the filth of the world} (\hs perikatharmata tou kosmou\). Literally, sweepings, rinsings, cleansings around, dust from the floor, from \perikathair\, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. \Katharma\ was the refuse of a sacrifice. In strkjv@Proverbs:21:18| \perikatharma\ occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms _Christiani ad leones_. At any rate in strkjv@1Corinthians:15:32| Paul says "I fought with wild beasts" and in strkjv@2Corinthians:1:9| "I had the answer of death." Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in strkjv@Acts:19:23-41| under the influence of Demetrius and the craftsmen. {The offscouring of all things} (\pantn peripsma\). Late word, here only in N.T., though in Tob. strkjv@5:18. The word was used in a formula at Athens when victims were flung into the sea, \peripsma hmn genou\ (Became a \peripsma\ for us), in the sense of expiation. The word merely means scraping around from \peripsa\, offscrapings or refuse. That is probably the idea here as in Tob. strkjv@5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with \perikatharmata\.
rwp@1Corinthians:5:1 @{Actually} (\hols\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pants\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiaut\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\htis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\hste gunaika tina tou patros echein\). "Songs:as (usual force of \hste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.
rwp@1Corinthians:5:2 @{And ye are puffed up} (\kai humeis pephusimenoi este\). Emphatic position of \humeis\ (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb \phusio\ used already of the partisans in Corinth (4:6,19,20|). Those of the same faction with this scoundrel justified his rascality. {Did not rather mourn} (\kai ouchi mallon epenthsate\). Possibly question also and note strong negative form \ouchi\, which favours it. The very least that they could have done (\mallon\ rather than be puffed up) was to mourn for shame (\penthe\, old verb for lamentation) as if for one dead. {That he might be taken away} (\hina arthi\). The sub-final use of \hina\ of desired result (1:15|) so common in the _Koin_. First aorist passive subjunctive of \air\, to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality.
rwp@1Corinthians:5:3 @{For I verily} (\eg men gar\). Emphatic statement of Paul's own attitude of indignation, \eg\ in contrast with \humeis\. He justifies his demand for the expulsion of the man. {Being absent} (\apn\) Although absent (concessive participle) and so of \parn\ though present. Each with locative case (\ti smati, ti pneumati\). {Have already judged} (\d kekrika\). Perfect active indicative of \krin\. I have already decided or judged, as though present (\hs parn\). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5|. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4|, {ye being gathered together} (\sunachthentn humn\, first aorist passive participle of \sunag\, in regular assembly) {and my spirit} (\kai tou emou pneumatos\) with the assembly (he means) {and meeting in the name of our Lord Jesus} (\en ti onomati tou Kuriou [hmn] Isou\) with the power of the Lord Jesus (\sun ti dunamei tou Kuriou hmn Isou\), though this clause can be taken with the infinitive to deliver (\paradounai\). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" (\sunachthentn\) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts:13:8ff.|) as Peter did against Ananias and Sapphira (Acts:5:1ff.|).
rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\graios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kain ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hmn etuth Christos\). First aorist passive indicative of \thu\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-th\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.
rwp@1Corinthians:5:9 @{I wrote unto you in my epistle} (\egrapsa humin en ti epistoli\). Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a "find" it would be if a bundle of papyri in Egypt should give it back to us? {To have no company with fornicators} (\m sunanamignusthai pornois\). Present middle infinitive with \m\ in an indirect command of a late double compound verb used in the papyri to mix up with (\sun-ana-mignusthai\, a \mi\ verb). It is in the N.T. only here and verse 11; strkjv@2Thessalonians:3:14| which see. It is used here with the associative instrumental case (\pornois\, from \pera, pernmi\, to sell, men and women who sell their bodies for lust). It is a pertinent question today how far modern views try to put a veneer over the vice in men and women.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.
rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritrin elachistn;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-trion\ (\akroatrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \m erchesth epi kritrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?
rwp@1Corinthians:6:7 @{Nay, already it is altogether a defect among you} (\d men oun hols httma humin estin\). "Indeed therefore there is to you already (to begin with, \d\, before any question of courts) wholly defeat." \Httma\ (from \httaomai\) is only here, strkjv@Romans:11:12; strkjv@Isaiah:31:8| and ecclesiastical writers. See \httaomai\ (from \httn\, less) in strkjv@2Corinthians:12:13; strkjv@2Peter:2:19f.| \Nik\ was victory and \htta\ defeat with the Greeks. It is defeat for Christians to have lawsuits (\krimata\, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians:3:13|). {Take wrong} (\adikeisthe\). Present middle indicative, of old verb \adike\ (from \adikos\, not right). Better undergo wrong yourself than suffer {defeat} in the matter of love and forgiveness of a brother. {Be defrauded} (\apostereisthe\). Permissive middle again like \adikeisthe\. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.
rwp@1Corinthians:6:8 @{Nay, but ye yourselves do wrong and defraud} (\alla humeis adikeite kai apostereite\). "But (adversative \alla\, on the contrary) you (emphatic) do the wronging and the robbing" (active voices) "and that your brethren" (\kai touto adelphous\). Same idiom as at close of verse 6|. The very climax of wrong-doings, to stoop to do this with one's brethren in Christ.
rwp@1Corinthians:6:9 @{The unrighteous} (\adikoi\). To remind them of the verb \adike\ just used. {The Kingdom of God} (\theou basileian\). Precisely, God's kingdom. {Be not deceived} (\m plansthe\). Present passive imperative with negative \m\. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 9,10|, one with repetition of \oute\, neither (fornicators, idolaters, adulterers, effeminate, or \malakoi\, abusers of themselves with men or \arsenokoitai\ or sodomites as in strkjv@1Timothy:1:10| a late word for this horrid vice, thieves, covetous), the other with \ou\ not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.
rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines te\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\te\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hgiasthte\, ye were sanctified or cleansed before the baptism) and justified (\edikaithte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.
rwp@1Corinthians:6:15 @{Members of Christ} (\mel 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} (\pois\). 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} (\m genoito\). Optative second aorist in a negative wish for the future. {May it not happen!} The word "God" is not here. The idiom is common in Epictetus though rare in the LXX. Paul has it thirteen times and Luke once (Luke:20:16|).
rwp@1Corinthians:6:18 @{Flee} (\pheugete\). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses 13-17|) and also ruins the body itself. {Without the body} (\ektos tou smatos\). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (\entos tou smatos\) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (\ho porneun\) {sins against his own body} (\eis to idion sma hamartanei\) in a sense not true of other dreadful sins. The fornicator takes his body which belongs to Christ and unites it with a harlot. In fornication the body is the instrument of sin and becomes the subject of the damage wrought. In another sense fornication brings on one's own body the two most terrible bodily diseases that are still incurable (gonorrhea and syphilis) that curse one's own body and transmit the curse to the third and fourth generation. Apart from the high view given here by Paul of the relation of the body to the Lord no possible father or mother has the right to lay the hand of such terrible diseases and disaster on their children and children's children. The moral and physical rottenness wrought by immorality defy one's imagination.
rwp@1Corinthians:6:19 @{Your body is a temple} (\to sma humn naos estin\). A sanctuary as in strkjv@3:16| which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication. {Ye are not your own} (\ouk este heautn\). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.
rwp@1Corinthians:6:20 @{For ye were bought with a price} (\gorasthte gar tims\). First aorist passive indicative of \agoraz\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate d ton theon en ti smati humn\). Passionate conclusion to his powerful argument against sexual uncleanness. \D\ is a shortened form of \d\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.
rwp@1Corinthians:7:1 @{Now concerning the things whereof ye wrote} (\peri de hn egrapsate\). An ellipsis of \peri toutn\, the antecedent of \peri hn\, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them _seriatim_. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (\kalon\). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Timothy:4:3|). Paul uses marriage as a metaphor of our relation to Christ (2Corinthians:11:2; strkjv@Romans:7:4; strkjv@Ephesians:5:28-33|). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with \haptesthai\ (touch) is the usual construction.
rwp@1Corinthians:7:3 @{Render the due} (\tn opheiln apodidot\). Marriage is not simply not wrong, but for many a duty. Both husband and wife have a mutual obligation to the other. "This dictum defends marital intercourse against rigorists, as that of ver. 1| commends celibacy against sensualists" (Findlay).
rwp@1Corinthians:7:5 @{Except it be by consent for a season} (\ei mti [an] ek sumphnou pros kairon\). If \an\ is genuine, it can either be regarded as like \ean\ though without a verb or as loosely added after \ei mti\ and construed with it. {That ye may give yourselves unto prayer} (\hina scholaste ti proseuchi\). First aorist active subjunctive of \scholaz\, late verb from \schol\, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here. {That Satan tempt you not} (\hina m peirazi\). Present subjunctive, that Satan may not keep on tempting you. {Because of your incontinency} (\dia tn akrasian [humn]\). A late word from Aristotle on for \akrateia\ from \akrats\ (without self-control, \a\ privative and \krate\, to control, common old word). In N.T. only here and strkjv@Matthew:23:25| which see.
rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hgiastai en ti gunaiki\). Perfect passive indicative of \hagiaz\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).
rwp@1Corinthians:7:16 @{For how knowest thou?} (\ti gar oidas;\). But what does Paul mean? Is he giving an argument _against_ the believer accepting divorce or _in favour_ of doing so? The syntax allows either interpretation with \ei\ (if) after \oidas\. Is the idea in \ei\ (if) _hope_ of saving the other or _fear_ of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as _advocating_ divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10|.
rwp@1Corinthians:7:21 @{Wast thou called being a bondservant?} (\doulos eklths;\). First aorist passive indicative. Wast thou, a slave, called? {Care not for it} (\m soi melet\). "Let it not be a care to thee." Third person singular (impersonal) of \melei\, old verb with dative \soi\. It was usually a fixed condition and a slave could be a good servant of Christ (Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|), even with heathen masters. {Use it rather} (\mallon chrsai\). Make use of what? There is no "it" in the Greek. Shall we supply \eleutherii\ (instrumental case after \chrsai\ or \douleii\)? Most naturally \eleutherii\, freedom, from \eleutheros\, just before. In that case \ei kai\ is not taken as although, but \kai\ goes with \dunasai\, "But if thou canst also become free, the rather use your opportunity for freedom." On the whole this is probably Paul's idea and is in full harmony with the general principle above about mixed marriages with the heathen. \Chrsai\ is second person singular aorist middle imperative of \chraomai\, to use, old and common verb.
rwp@1Corinthians:7:26 @{I think therefore} (\nomiz oun\). Paul proceeds to express therefore the previously mentioned judgment (\gnmn\) and calls it his opinion, not because he is uncertain, but simply because it is not a command, but advice. {By reason of the present distress} (\dia tn enestsan anagkn\). The participle \enestsan\ is second perfect active of \enistmi\ and means "standing on" or "present" (cf. strkjv@Galatians:1:4; strkjv@Hebrews:9:9|). It occurs in strkjv@2Thessalonians:2:2| of the advent of Christ as not "present." Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew:24:8ff.|) though Paul had denied saying that the advent was right at hand (2Thessalonians:2:2|). \Anagk\ is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke:21:23|) and also for Paul's persecutions (1Thessalonians:3:7; strkjv@2Corinthians:6:4; strkjv@12:10|). Perhaps there is a mingling of both ideas here. {Namely}. This word is not in the Greek. The infinitive of indirect discourse (\huparchein\) after \nomiz\ is repeated with recitative \hoti\, "That the being so is good for a man" (\hoti kalon anthrpi to houts einai\). The use of the article \to\ with \einai\ compels this translation. Probably Paul means for one (\anthrpi\, generic term for man or woman) to remain as he is whether married or unmarried. The copula \estin\ is not expressed. He uses \kalon\ (good) as in strkjv@7:1|.
rwp@1Corinthians:7:35 @{For your own profit} (\pros to humn autn sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \humn autn\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal\ is second aorist active subjunctive of \epiball\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschmon\). Old adjective (\eu\, well, \schmn\, shapely, comely, from \schma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kurii\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispasts\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa\, to draw around (Luke:10:40|).
rwp@1Corinthians:7:36 @{That he behaveth himself unseemly} (\aschmonein\). Old verb, here only in N.T., from \aschmn\ (1Corinthians:12:23|), from \a\ privative and \schma\. Occurs in the papyri. Infinitive in indirect discourse after \nomizei\ (thinks) with \ei\ (condition of first class, assumed as true). {If she be past the flower of her age} (\ean i huperakmos\). Old word, only here in N.T., from \huper\ (over) and \akm\ (prime or bloom of life), past the bloom of youth, _superadultus_ (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. {If need so requireth} (\kai houts opheilei ginesthai\). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' _Andromache_, 987). {Let them marry} (\gameitsan\). Present active plural imperative (long form).
rwp@1Corinthians:8:2 @{Puffeth up} (\phusioi\). From \phusio\ (present indicative active). See on ¯4:6|. Pride may be the result, not edification (\oikodomei\) which comes from love. Note article (\h\) with both \gnsis\ and \agap\, making the contrast sharper. See on ¯1Thessalonians:5:11| for the verb \oikodome\, to build up. Love is the solution, not knowledge, in all social problems. {That he knoweth anything} (\egnkenai ti\). Perfect active infinitive in indirect discourse after \dokei\ (condition of first class with \ei\). Songs:"has acquired knowledge" (cf. strkjv@3:18|), has gone to the bottom of the subject. {He knoweth not yet} (\oup egn\). Second aorist active indicative, timeless aorist, summary (punctiliar) statement of his ignorance. {As he ought to know} (\kaths dei gnnai\). Second aorist active infinitive, ingressive aorist (come to know). Newton's remark that he was only gathering pebbles on the shore of the ocean of truth is pertinent. The really learned man knows his ignorance of what lies beyond. Shallow knowledge is like the depth of the mud hole, not of the crystal spring.
rwp@1Corinthians:8:3 @{The same is known of him} (\houtos egnstai hup' autou\). Loving God (condition of first class again) is the way to come to know God. It is not certain whether \houtos\ refers to the man who loves God or to God who is loved. Both are true. God knows those that are his (2Timothy:2:19; strkjv@Exodus:33:12|). Those who know God are known of God (Galatians:4:9|). We love God because he first loved us (1John:4:19|). But here Paul uses both ideas and both verbs. \Egnstai\ is perfect passive indicative of \ginsk\, an abiding state of recognition by (\hup'\) God. No one is acquainted with God who does not love him (1John:4:8|). God sets the seal of his favour on the one who loves him. Songs:much for the principle.
rwp@1Corinthians:8:6 @{Yet to us there is one God, the Father} (\all' hmin heis theos ho patr\). B omits \all'\ here, but the sense calls for it anyhow in this apodosis, a strong antithesis to the protasis ({even if at least}, \kai eiper\). {Of whom} (\ex hou\). As the source (\ex\) of the universe (\ta panta\ as in strkjv@Romans:11:36; strkjv@Colossians:1:16f.|) and also our goal is God (\eis auton\) as in strkjv@Romans:11:36| where \di' autou\ is added whereas here \di' hou\ (through whom) and \di' autou\ (through him) point to Jesus Christ as the intermediate agent in creation as in strkjv@Colossians:1:15-20; strkjv@John:1:3f|. Here Paul calls Jesus {Lord} (\Kurios\) and not {God} (\theos\), though he does apply that word to him in strkjv@Romans:9:5; strkjv@Titus:2:13; strkjv@Colossians:2:9; strkjv@Acts:20:28|.
rwp@1Corinthians:8:9 @{Take heed} (\blepete\). A warning to the enlightened. {Lest by any means} (\m ps\). Common construction after verbs of caution or fearing, \m ps\ with aorist subjunctive \gentai\. {This liberty of yours} (\h exousia humn haut\). \Exousia\, from \exestin\, means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. {A stumbling-block to the weak} (\proskomma tois asthenesin\). Late word from \proskopt\, to cut against, to stumble against. Songs:an obstacle for the foot to strike. In strkjv@Romans:14:13| Paul uses \skandalon\ as parallel with \proskomma\. We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. _Noblesse oblige_. The enlightened must consider the welfare of the unenlightened, else he does not have love.
rwp@1Corinthians:8:10 @{If a man see thee which hast knowledge sitting at meat in an idol's temple} (\ean gar tis idi [se] ton echonta gnsin en eidleii katakeimenon\). Condition of third class, a possible case. Paul draws the picture of the enlightened brother exercising his "liberty" by eating in the idol's temple. Later he will discuss the peril to the man's own soul in this phase of the matter (10:14-22|), but here he considers only the effect of such conduct on the unenlightened or weak brother. This bravado at a sacrificial banquet is in itself idolatrous as Paul will show. But our weak brother will be emboldened (\oikodomthsetai\, future passive indicative, will be built up) to go on and do what he still believes to be wrong, to eat things sacrificed to idols (\eis to ta eidlothuta esthiein\). Alas, how often that has happened. Defiance is flung in the face of the unenlightened brother instead of loving consideration.
rwp@1Corinthians:9:1 @{Amos:I not free?} (\Ouk eimi eleutheros;\). Free as a Christian from Mosaic ceremonialism (cf. strkjv@9:19|) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in strkjv@8:13|. {Amos:I not an apostle?} (\ouk eimi apostolos;\). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. {Have I not seen Jesus our Lord?} (\ouchi Isoun ton Kurion hmn heoraka;\). Proof (15:8; strkjv@Acts:9:17,27; strkjv@18:9; strkjv@22:14,17f.; strkjv@2Corinthians:12:1ff.|) that he has the qualification of an apostle (Acts:1:22|) though not one of the twelve. Note strong form of the negative \ouchi\ here. All these questions expect an affirmative answer. The perfect active \heoraka\ from \hora\, to see, does not here have double reduplication as in strkjv@John:1:18|.
rwp@1Corinthians:9:6 @{Have we not a right to forbear working?} (\ouk echomen exousian m ergazesthai;\). By \\ (or) Paul puts the other side about Barnabas (the only allusion since the dispute in strkjv@Acts:15:39|, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts:13; 14|), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Phillipians:4:15|). Here both negatives have their full force. Literally, Do we not have (\ouk echomen\, expecting the affirmative reply) the right not (\m\, negative of the infinitive \ergazesthai\) to do manual labour (usual meaning of \ergazomai\ as in strkjv@4:12|)?" There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent.
rwp@1Corinthians:9:9 @ "Thresh ye yourselves, O oxen, Measures of grain for yourselves, Measures of grain for your masters."
rwp@1Corinthians:9:24 @{In a race} (\en stadii\). Old word from \histmi\, to place. A stated or fixed distance, 606 3/4 feet, both masculine \stadioi\ (Matthew:14:24; strkjv@Luke:24:13|) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia. {The prize} (\to brabeion\). Late word, in inscriptions and papyri. Latin _brabeum_. In N. T. only here and strkjv@Phillipians:3:14|. The victor's prize which only one could receive. {That ye may attain} (\hina katalabte\). Final use of \hina\ and perfective use of \kata-\ with \labte\ (effective aorist active subjunctive, grasp and hold). Old verb \katalamban\ and used in strkjv@Phillipians:3:12ff|.
rwp@1Corinthians:9:25 @{corruptible crown} (\phtharton stephanon\). \Stephanos\ (crown) is from \steph\, to put around the head, like the Latin _corona_, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. "Yet these were the most coveted honours in the whole Greek world" (Findlay). For the crown of thorns on Christ's head see strkjv@Matthew:27:29; strkjv@Mark:15:17; strkjv@John:19:2,5|. \Diadma\ (diadem) was for kings (Revelation:12:3|). Favourite metaphor in N.T., the crown of righteousness (2Timothy:4:8|), the crown of life (James:1:12|), the crown of glory (1Peter:5:4|), the crown of rejoicing (1Thessalonians:2:9|), description of the Philippians (Phillipians:4:1|). Note contrast between \phtharton\ (verbal adjective from \phtheir\, to corrupt) like the garland of pine leaves, wild olive, or laurel, and \aphtharton\ (same form with \a\ privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1Peter:5:4|).
rwp@1Corinthians:10:1 @{For} (\gar\). Correct text, not \de\. Paul appeals to the experience of the Israelites in the wilderness in confirmation of his statement concerning himself in strkjv@9:26f.| and as a powerful warning to the Corinthians who may be tempted to flirt with the idolatrous practices of their neighbours. It is a real, not an imaginary peril. {All under the cloud} (\pantes hupo tn nepheln\). They all marched under the pillar of cloud by day (Exodus:13:21; strkjv@14:19|) which covered the host (Numbers:14:14; strkjv@Psalms:95:39|). This mystic cloud was the symbol of the presence of the Lord with the people.
rwp@1Corinthians:10:2 @{Were all baptized unto Moses in the cloud and in the sea} (\pantes eis ton Musn ebaptisanto en ti nepheli kai en ti thalassi\). The picture is plain enough. The mystic cloud covered the people while the sea rose in walls on each side of them as they marched across. B K L P read \ebaptisanto\ (causative first aorist middle, got themselves baptized) while Aleph A C D have \ebaptisthsan\ (first aorist passive, were baptized). The immersion was complete for all of them in the sea around them and the cloud over them. Moses was their leader then as Christ is now and so Paul uses \eis\ concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Galatians:3:27|).
rwp@1Corinthians:10:4 @{For they drank of a spiritual rock that followed them} (\epinon ek pneumatiks akolouthouss petras\). Change to the imperfect \epinon\ shows their continual access to the supernatural source of supply. The Israelites were blessed by the water from the rock that Moses smote at Rephidim (Exodus:17:6|) and at Kadesh (Numbers:20:11|) and by the well of Beer (Numbers:21:16|). The rabbis had a legend that the water actually followed the Israelites for forty years, in one form a fragment of rock fifteen feet high that followed the people and gushed out water. Baur and some other scholars think that Paul adopts this "Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites" (Findlay). That is hard to believe, though it is quite possible that Paul alludes to this fancy and gives it a spiritual turn as a type of Christ in allegorical fashion. Paul knew the views of the rabbis and made use of allegory on occasion (Galatians:4:24|). {And the rock was Christ} (\h petra de n ho Christos\). He definitely states here in symbolic form the preexistence of Christ. But surely "we must not disgrace Paul by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock" (Hofmann). He does mean that Christ was the source of the water which saved the Israelites from perishing (Robertson and Plummer) as he is the source of supply for us today.
rwp@1Corinthians:10:5 @{With most of them} (\en tois pleiosin autn\). "A mournful understatement," for only two (Caleb and Joshua) actually reached the Promised Land (Numbers:14:30-32|). All the rest were rejected or \adokimoi\ (9:27|). {Were overthrown} (\katestrthsan\). First aorist passive indicative of \katastrnnumi\, old compound verb, to stretch or spread down as of a couch, to lay low (Euripides), as if by a hurricane. Powerful picture of the desolation wrought by the years of disobedience and wanderings in the desert by this verb quoted from strkjv@Numbers:14:16|.
rwp@1Corinthians:10:6 @{Were our examples} (\tupoi hmn egenthsan\). More exactly, examples for us (objective genitive \hmn\, not subjective genitive, of us). The word \tupoi\ (our types) comes from \tupt\, to strike, and meant originally the mark of a blow as the print of the nails (John:20:25|), then a figure formed by a blow like images of the gods (Acts:7:43|), then an example to be imitated (1Peter:5:3; strkjv@1Timothy:4:12; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9|), or to be avoided as here, and finally a type in a doctrinal sense (Romans:5:14; strkjv@Hebrews:9:24|). {To the intent we should not lust after} (\eis to m einai hmas epithumtas\). Purpose expressed by \eis\ with the articular infinitive \to einai\ and the accusative of general reference with \epithumtas\ (lusters) in the predicate.
rwp@1Corinthians:10:11 @{Now these things happened unto them} (\tauta de sunebainon ekeinois\). Imperfect tense because they happened from time to time. {By way of example} (\tupiks\). Adverb in sense of \tupoi\ in verse 6|. Only instance of the adverb except in ecclesiastical writers after this time, but adjective \tupikos\ occurs in a late papyrus. {For our admonition} (\pros nouthesian hmn\). Objective genitive (\hmn\) again. \Nouthesia\ is late word from \nouthete\ (see on ¯Acts:20:31; strkjv@1Thessalonians:5:12,14|) for earlier \nouthetsis\ and \nouthetia\. {The ends of the ages have come} (\ta tel tn ainn katntken\). Cf. strkjv@Hebrews:9:26| \h sunteleia tn ainn\, the consummation of the ages (also strkjv@Matthew:13:40|). The plural seems to point out how one stage succeeds another in the drama of human history. \Katntken\ is perfect active indicative of \katanta\, late verb, to come down to (see on ¯Acts:16:1|). Does Paul refer to the second coming of Christ as in strkjv@7:26|? In a sense the ends of the ages like a curtain have come down to all of us.
rwp@1Corinthians:10:16 @{The cup of blessing} (\to potrion ts eulogias\). The cup over which we pronounce a blessing as by Christ at the institution of the ordinance. {A communion of the blood of Christ} (\koinnia tou haimatos tou Christou\). Literally, a participation in (objective genitive) the blood of Christ. The word \koinnia\ is an old one from \koinnos\, partner, and so here and strkjv@Phillipians:2:1; strkjv@3:10|. It can mean also fellowship (Galatians:2:9|) or contribution (2Corinthians:8:4; strkjv@Phillipians:1:5|). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for \koinnia\ in reference to "the body of Christ." {The bread which we break} (\ton arton hon klmen\). The loaf. Inverse attraction of the antecedent (\arton\) to the case (accusative) of the relative (\hon\) according to classic idiom (Robertson, _Grammar_, p. 488). \Artos\ probably from \ar\, to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in strkjv@11:24-27|.
rwp@1Corinthians:10:21 @{Ye cannot} (\ou dunasthe\). Morally impossible to drink the Lord's cup and the cup of demons, to partake of the Lord's table and the table of demons. {Of the table of the Lord} (\trapezs Kuriou\). No articles, but definite idea. \Trapeza\ is from \tetra\ (four) and \peza\ (a foot), four-footed. Here {table} means, as often, what is on the table. See strkjv@Luke:22:30| where Jesus says "at my table" (\epi ts trapezs mou\), referring to the spiritual feast hereafter. Here the reference is plainly to the Lord's Supper (\Kuriakon deipnon\, strkjv@1Corinthians:11:20|). See allusions in O.T. to use of the table in heathen idol feasts (Isaiah:65:11; strkjv@Jeremiah:7:18; strkjv@Ezekiel:16:18f.; strkjv@23:41|). The altar of burnt-offering is called the table of the Lord in strkjv@Malachi:1:7| (Vincent).
rwp@1Corinthians:10:24 @{Let no man seek his own} (\mdeis to heautou zteit\). This is Paul's rule for social relations (1Corinthians:13:5; strkjv@Galatians:6:2; strkjv@Romans:14:7; strkjv@15:2; strkjv@Phillipians:2:1ff.|) and is the way to do what is expedient and what builds up. {His neighbour's good} (\to tou heterou\). Literally, "the affair of the other man." Cf. \ton heteron\ in strkjv@Romans:13:8| for this idea of \heteros\ like \ho plsion\ (the nigh man, the neighbour) in strkjv@Romans:15:2|. This is loving your neighbour as yourself by preferring your neighbour's welfare to your own (Phillipians:2:4|).
rwp@1Corinthians:10:25 @{In the shambles} (\en makelli\). Only here in N.T. A transliterated Latin word _macellum_, possibly akin to \maceria\ and the Hebrew word for enclosure, though occurring in Ionic and Laconian and more frequent in the Latin. It occurs in Dio Cassius and Plutarch and in the papyri and inscriptions for "the provision market." Deissmann (_Light from the Ancient East_, p. 276) says: "In the Macellum at Pompeii we can imagine to ourselves the poor Christians buying their modest pound of meat in the Corinthian Macellum (1Corinthians:10:25|), with the same life-like reality with which the Diocletian maximum tariff called up the picture of the Galilean woman purchasing her five sparrows." {Asking no questions for conscience sake} (\mden anakrinontes dia tn suneidsin\). As to whether a particular piece of meat had been offered to idols before put in the market. Only a part was consumed in the sacrifices to heathen gods. The rest was sold in the market. Do not be over-scrupulous. Paul here champions liberty in the matter as he had done in strkjv@8:4|.
rwp@1Corinthians:11:4 @{Having his head covered} (\kata kephals echn\). Literally, having a veil (\kalumma\ understood) down from the head (\kephals\ ablative after \kata\ as with \kata\ in strkjv@Mark:5:13; strkjv@Acts:27:14|). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (_Aeneid_ iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.
rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupti ti kephali\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto ti exurmeni\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura\, later form for the old \xure\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.
rwp@1Corinthians:11:14 @{Nature itself} (\h phusis aut\). He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer (\oude\). \Phusis\, from old verb \phu\, to produce, like our word nature (Latin _natura_), is difficult to define. Here it means native sense of propriety (cf. strkjv@Romans:2:14|) in addition to mere custom, but one that rests on the objective difference in the constitution of things.
rwp@1Corinthians:11:16 @{Contentious} (\philoneikos\). Old adjective (\philos, neikos\), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother. {Custom} (\suntheian\). Old word from \sunths\ (\sun, thos\), like Latin _consuetudo_, intercourse, intimacy. In N.T. only here and strkjv@8:7| which see. "In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short" (Vincent).
rwp@1Corinthians:11:18 @{First of all} (\prton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomenn hmn en ekklsii\). Genitive absolute. Here \ekklsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou\).
rwp@1Corinthians:11:19 @{Must be} (\dei einai\). Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. strkjv@Matthew:18:7|. {Heresies} (\haireseis\). The schisms naturally become {factions} or {parties}. Cf. strifes (\erides\) in strkjv@1:11|. See on ¯Acts:15:5| for \haireseis\, a choosing, taking sides, holding views of one party, heresy (our word). "Heresy is theoretical schism, schism practical heresy." Cf. strkjv@Titus:3:10; strkjv@2Peter:2:1|. In Paul only here and strkjv@Galatians:5:20|. {That} (\hina\). God's purpose in these factions makes {the proved ones} (\hoi dokimoi\) become {manifest} (\phaneroi\). "These \haireseis\ are a magnet attracting unsound and unsettled minds" (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today.
rwp@1Corinthians:11:24 @{When he had given thanks} (\eucharistsas\). First aorist active participle of \euchariste\ from which word our word Eucharist comes, common late verb (see on ¯1:14|). {Which is for you} (\to huper humn\). \Klmenon\ (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luke (Luke:22:19|) has \didomenon\ (given) which is the real idea here. As a matter of fact the body of Jesus was not broken (John:19:36|). The bread was broken, but not the body of Jesus. {In remembrance of me} (\eis tn emn anamnsin\). The objective use of the possessive pronoun \emn\. Not my remembrance of you, but your remembrance of me. \Anamnsis\, from \anamimnsk\, to remind or to recall, is an old word, but only here in N.T. save strkjv@Luke:22:19| which see.
rwp@1Corinthians:11:27 @{Unworthily} (\anaxis\). 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@1Corinthians:11:29 @{If he discern not the body} (\m diakrinn to sma\). So-called conditional use of the participle, "not judging the body." Thus he eats and drinks judgment (\krima\) on himself. The verb \dia-krin\ is an old and common word, our {dis-cri-minate}, to distinguish. Eating the bread and drinking the wine as symbols of the Lord's body and blood in death probes one's heart to the very depths.
rwp@1Corinthians:11:31 @{But if we discerned ourselves} (\ei de heautous diekrinomen\). This condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged (\ekrinometha\). Note distinction in the two verbs.
rwp@1Corinthians:11:32 @{Ye are chastened of the Lord} (\hupo tou Kuriou paideuometha\). On this sense of \paideu\, from \pais\, child, to train a child (Acts:7:22|), to discipline with words (2Timothy:2:25|), to chastise with scourges see on ¯Luke:23:16| (Hebrews:12:7|), and so by afflictions as here (Hebrews:12:6|). \Hupo tou Kuriou\ can be construed with \krinomenoi\ instead of with \paideuometha\. {With the world} (\sun ti kosmi\). Along with the world. Afflictions are meant to separate us from the doom of the wicked world. Final use of \hina m\ here with \katakrithmen\ (first aorist passive subjunctive).
rwp@1Corinthians:11:33 @{Wait one for another} (\alllous ekdechesthe\). As in strkjv@John:5:3; strkjv@Acts:17:16|. That is common courtesy. Wait in turn. Vulgate has _invicem expectate_.
rwp@1Corinthians:15:33 @{Be not deceived} (\m plansthe\). Do not be led astray (\plana\) by such a false philosophy of life. {Evil company} (\homiliai kakai\). Evil companionships. Old word, \homilia\, from \homilos\ (a crowd, gang, bunch). Only here in N.T. Good manners (\th\). Old word (kin to \ethos\) custom, usage, morals. Good morals here. This line of poetry (iambic) occurs in Menander. It may be a current proverb. Paul could have gotten it from either source.
rwp@1Corinthians:15:35 @{But some one will say} (\alla erei tis\). Paul knows what the sceptics were saying. He is a master at putting the standpoint of the imaginary adversary. {How} (\ps\). This is still the great objection to the resurrection of our bodies. Granted that Jesus rose from the dead, for the sake of argument, these sceptics refuse to believe in the possibility of our resurrection. It is the attitude of Matthew Arnold who said, "Miracles do not happen." Scientifically we know the "how" of few things. Paul has an astounding answer to this objection. Death itself is the way of resurrection as in the death of the seed for the new plant (verses 36f.|). {With what manner of body} (\poii smati\). This is the second question which makes plainer the difficulty of the first. The first body perishes. Will that body be raised? Paul treats this problem more at length (verses 38-54|) and by analogy of nature (Cf. Butler's famous _Analogy_). It is a spiritual, not a natural, body that is raised. \Sma\ here is an organism. {Flesh} (\sarx\) is the \sma\ for the natural man, but there is spiritual (\pneumatikon\) \sma\ for the resurrection.
rwp@1Corinthians:15:37 @{Not the body which shall be} (\ou to sma to gensomenon\). Articular future participle of \ginomai\, literally, "not the body that will become." The new {body} (\sma\) is not yet in existence, but only the seed (\kokkos\, grain, old word, as in strkjv@Matthew:13:31|). {It may chance} (\ei tuchoi\). Fourth class condition as in strkjv@14:10| which see. Paul is rich in metaphors here, though usually not so (Howson, _Metaphors of St. Paul_). Paul was a city man. We sow seeds, not plants (bodies). The butterfly comes out of the dying worm.
rwp@1Corinthians:15:40 @{Celestial} (\epourania\). Old word, from \epi\, upon, \ouranos\, heaven, existing in heaven. Paul now rises higher in the range of his argument, above the merely {terrestrial} (\epigeia\, upon earth, \epi, ge\) bodies. He has shown differences in the bodies here on earth in plants and in the animal kingdom and now he indicates like differences to be seen in the heavens above us. {Is one} (\hetera men\) {--is another} (\hetera de\). Antithesis that admits glory for bodies on earth and bodies in the heavens. Experience does not argue against a glory for the spiritual body (Phillipians:3:21|).
rwp@1Corinthians:15:41 @{For one star differeth from another star in glory} (\astr gar asteros diapherei en doxi\). A beautiful illustration of Paul's point. \Asteros\ is the ablative case after \diapherei\ (old verb \diapher\, Latin _differo_, our _differ_, bear apart). On \astr\ see strkjv@Matthew:2:7| and \astron\ strkjv@Luke:21:25|. Stars differ in magnitude and brilliancy. The telescope has added more force to Paul's argument. {In glory} (\en doxi\). Old word from \doke\, to think, to seem. Songs:opinion, estimate, then the shekinah glory of God in the LXX, glory in general. It is one of the great words of the N.T. Jesus is termed the glory in strkjv@James:2:1|.
rwp@1Corinthians:15:44 @{A natural body} (\sma psuchikon\). See on ¯2:14| for this word, a difficult one to translate since \psuch\ has so many meanings. Natural is probably as good a rendering as can be made, but it is not adequate, for the body here is not all \psuch\ either as soul or life. The same difficulty exists as to a spiritual body (\sma pneumatikon\). The resurrection body is not wholly \pneuma\. Caution is needed here in filling out details concerning the \psuch\ and the \pneuma\. But certainly he means to say that the "spiritual body" has some kind of germinal connection with the "natural body," though the development is glorious beyond our comprehension though not beyond the power of Christ to perform (Phillipians:3:21|). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us. {If there is} (\ei estin\). "If there exists" (\estin\ means this with accent on first syllable), a condition of first class assumed as true. {There is also} (\estin kai\). There exists also.
rwp@1Corinthians:15:47 @{Earthly} (\chokos\). Late rare word, from \chous\, dust. {The second man from heaven} (\ho deuteros anthrpos ex ouranou\). Christ had a human (\psuchikon\) body, of course, but Paul makes the contrast between the first man in his natural body and the Second Man in his risen body. Paul saw Jesus after his resurrection and he appeared to him "from heaven." He will come again from heaven.
rwp@1Corinthians:15:48 @{As is the earthly} (\hoios ho choikos\). Masculine gender because of \anthrpos\ and correlative pronouns (\hoios, toioutoi\) of character or quality. All men of dust (\chokoi\) correspond to "the man of dust" (\ho chokos\), the first Adam. {As is the heavenly} (\hoios ho epouranios\). Christ in his ascended state (1Thessalonians:4:16; strkjv@2Thessalonians:1:7; strkjv@Ephesians:2:6,20; strkjv@Phillipians:3:20f.|).
rwp@1Corinthians:15:49 @{We shall also bear} (\phoresomen kai\). Old MSS. (so Westcott and Hort) read \phoresmen kai\. Volitive aorist active subjunctive, Let us also bear. Ellicott strongly opposes the subjunctive. It may be merely the failure of scribes to distinguish between long o and short o. Paul hardly means to say that our attaining the resurrection body depends on our own efforts! A late frequentative form of \pher\.
rwp@1Corinthians:15:52 @{In a moment} (\en atomi\). Old word, from \a\ privative and \temn\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripi ophthalmou\). Old word \rip\ from \ript\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en ti eschati salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.
rwp@1Corinthians:15:58 @{Be ye steadfast, unmovable} (\hedraioi ginesthe, ametakintoi\). "Keep on becoming steadfast, unshaken." Let the sceptics howl and rage. Paul has given rational grounds for faith and hope in Christ the Risen Lord and Saviour. Note practical turn to this great doctrinal argument. {Work} (\ergon\), {labour} (\kopos\, toil). The best answer to doubt is work.
rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \prtn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heauti tithet thsaurizn\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thsauriz\). Have the habit of doing it, \tithet\ (present imperative). {As he may prosper} (\hoti ean euodtai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euodtai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euodthi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.
rwp@1Corinthians:16:7 @{Now by the way} (\arti en parodi\). Like our "by the way" (\parodos\), incidentally. {If the Lord permit} (\ean ho Kurios epitrepsi\). Condition of the third class. Paul did everything \en Kurii\ (Cf. strkjv@Acts:18:21|).
rwp@1Corinthians:16:13 @{Watch ye} (\grgoreite\). Stay awake. Late present from \egrgora\ second perfect of \egeir\, to awake. {Quit you like men} (\andrizesthe\). Play the man. Middle voice, show yourselves men. From \anr\, a man.
rwp@1Corinthians:16:16 @{That ye also be in subjection unto such} (\hina kai humeis hupotasssthe tois toioutois\). This is the exhortation begun in verse 15|. The family of Stephanas took the lead in good works. Do ye also follow such leaders. This is our great problem today, to find great leaders and many loyal followers. This would solve all church problems, great leadership and great following. Lend a hand.
rwp@1Corinthians:16:17 @{At the coming} (\epi ti parousii\). At the coming here of Stephanas, etc., the very word used of the \parousia\ of Christ (15:23|). {That which was lacking on your part they supplied} (\to humeteron husterma houtoi aneplrsan\). Either "these filled up my lack of you" or "these filled up your lack of me." Either makes perfectly good sense and both were true. Which Paul meant we cannot tell.
rwp@1Corinthians:16:18 @{For they refreshed my spirit and yours} (\anepausan gar to emon pneuma kai to humn\). They did both. The very verb used by Jesus in strkjv@Matthew:11:28| for the refreshment offered by him to those who come to him, fellowship with Jesus, and here fellowship with each other.
rwp@1Corinthians:16:19 @{The churches of Asia} (\hai ekklsiai ts Asias\). True of the Roman province (Acts:10:10,26; strkjv@Colossians:1:6; strkjv@2:1; strkjv@4:13,16|). The gospel spread rapidly from Ephesus. {With the church that is in their house} (\sun ti kat' oikon autn ekklsii\). Paul had long ago left the synagogue for the school house of Tyrannus (Acts:19:9|). But Aquila and Prisca opened their house here for the services. The churches had to meet where they could. Paul had laboured and lived with this family in Corinth (Acts:18:2|) and now again in Ephesus (Acts:18:19; strkjv@20:34|). It was their habit wherever they lived (Romans:16:5|).
rwp@1Corinthians:16:22 @\Anathema\. The word seems a bit harsh to us, but the refusal to love Christ (\ou philei\) on the part of a nominal Christian deserves \anathema\ (see on ¯12:3| for this word). \Maran atha\. This Aramaic phrase means "Our Lord (\maran\) cometh (\atha\)" or, used as a proleptic perfect, "has come." It seems to be a sort of watchword (cf. strkjv@1Thessalonians:4:14ff.; strkjv@James:5:7f.; strkjv@Phillipians:4:5; strkjv@Revelation:1:7; strkjv@3:11; strkjv@22:20|), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connected \Maran atha\ with \Anathema\.
rwp@Info_1John @ THE FIRST EPISTLE OF JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION RELATION TO THE FOURTH GOSPEL There are few scholars who deny that the Epistles of John and the Fourth Gospel are by the same writer. As a matter of fact "in the whole of the First Epistle there is hardly a single thought that is not found in the Gospel" (Schulze). H. J. Holtzmann (_Jahrbuch fur Protestantische Theologie_, 1882, P. 128) in a series of articles on the "Problem of the First Epistle of St. John in its Relation to the Gospel" thinks that the similarities are closer than those between Luke's Gospel and the Acts. Baur argued that this fact was explained by conscious imitation on the part of one or the other, probably by the author of the Epistle. The solution lies either in identity of authorship or in imitation. If there is identity of authorship, Holtzmann argues that the Epistle is earlier, as seems to me to be true, while Brooke holds that the Gospel is the earlier and that the First Epistle represents the more complete ideas of the author. Both Holtzmann and Brooke give a detailed comparison of likenesses between the First Epistle and the Fourth Gospel in vocabulary, syntax, style, ideas. The arguments are not conclusive as to the priority of Epistle or Gospel, but they are as to identity of authorship. One who accepts, as I do, the Johannine authorship of the Fourth Gospel for the reasons given in Volume V of this series, does not feel called upon to prove the Johannine authorship of the three Epistles that pass under the Apostle's name. Westcott suggests that one compare strkjv@John:1:1-18| with strkjv@1John:1:1-4| to see how the same mind deals with the same ideas in different connections. "No theory of conscious imitation can reasonably explain the subtle coincidences and differences in these two short crucial passages."
rwp@Info_1John @ GNOSTICISM The Epistle is not a polemic primarily, but a letter for the edification of the readers in the truth and the life in Christ. And yet the errors of the Gnostics are constantly before John's mind. The leaders had gone out from among the true Christians, but there was an atmosphere of sympathy that constituted a subtle danger. There are only two passages (1John:2:18f.; strkjv@4:1-6|) in which the false teachers are specifically denounced, but "this unethical intellectualism" (Robert Law) with its dash of Greek culture and Oriental mysticism and licentiousness gave a curious attraction for many who did not know how to think clearly. John, like Paul in Colossians, Ephesians, and the Pastoral Epistles, foresaw this dire peril to Christianity. In the second century it gave pure Christianity a gigantic struggle. "The great Gnostics were the first Christian philosophers" (Robert Law, _The Tests of Life_, p. 27) and threatened to undermine the Gospel message by "deifying the devil" (ib., p. 31) along with dethroning Christ. There were two kinds of Gnostics, both agreeing in the essential evil of matter. Both had trouble with the Person of Christ. The Docetic Gnostics denied the actual humanity of Christ, the Cerinthian Gnostics distinguished between the man Jesus and the \aeon\ Christ that came on him at his baptism and left him on the Cross. Some practised asceticism, some licentiousness. John opposes both classes in his Epistles. They claimed superior knowledge (\gnsis\) and so were called Gnostics (\Gnstikoi\). Nine times John gives tests for knowing the truth and uses the verb \ginsk\ (know) each time (1John:2:3,5; strkjv@3:16,19,24; strkjv@4:2,6,13; strkjv@5:2|). Some of the leaders he calls antichrists. There are stories about John's dread of Cerinthus and his unwillingness to be seen in the same public bath with him. The Apostle of love, as he is, is a real son of thunder when Gnosticism shows its head. Westcott thinks that the Fourth Gospel was written to prove the deity of Christ, assuming his humanity, while I John was written to prove the humanity of Christ, assuming his deity. Certainly both ideas appear in both books.
rwp@Info_1John @ THE DATE The time seems to be considerably removed from the atmosphere of the Pauline and Petrine Epistles. Jerusalem has been destroyed. If John wrote the Fourth Gospel by A.D. 95, then the First Epistle would come anywhere from A.D. 85 to 95. The tone of the author is that of an old man. His urgent message that the disciples, his "little children," love one another is like another story about the aged John, who, when too feeble to stand, would sit in his chair and preach "Little children, love one another." The Muratorian Fragment accepts the First Epistle and Origen makes full use of it, as does Clement of Alexandria. Irenaeus quotes it by name. Polycarp shows knowledge of it also.
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 ts zs\), 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 \ts zs\ (of life), while in strkjv@John:1:4| he is called \h z\ (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' archs\). 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 akkoamen\). 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 herakamen\). Perfect active, again, of \hora\, with the same emphasis on the possession of knowledge by John. {With our eyes} (\tois ophthalmois hmn\). 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} (\epslaphsan\). First aorist active indicative of \pslapha\, 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:1:3 @{That which we have seen} (\ho herakamen\). Third use of this form (verses 1,2,3|), this time resumption after the parenthesis in verse 2|. {And heard} (\kai akkoamen\). Second (verse 1| for first) use of this form, a third in verse 5|. Emphasis by repetition is a thoroughly Johannine trait. {Declare we} (\apaggellomen\). Second use of this word (verse 2| for first), but \aggelia\ (message) and \anaggellomen\ (announce) in verse 5|. {That ye also may have} (\hina kai humeis echte\). Purpose clause with \hina\ and present active subjunctive of \ech\ (may keep on having). "Ye also" who have not seen Jesus in the flesh as well as those like John who have seen him. Like \kai humin\ (to you also) just before. {Fellowship with us} (\koinnian meth' hmn\). Common word in this Epistle, from \koinnos\, partner (Luke:5:10|), and \koinne\, to share, in (1Peter:4:13|), with \meta\ emphasising mutual relationship (Acts:2:42|). This Epistle often uses \ech\ with a substantive rather than a verb. {Yea, and our fellowship} (\kai h koinnia de h hmetera\). Careful explanation of his meaning in the word "fellowship" (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ.
rwp@1John:1:4 @{We write} (\graphomen hmeis\). Literary plural present active indicative of \graph\, which see in the singular in strkjv@2:12-14|. {May be fulfilled} (\i peplrmen\). Periphrastic perfect passive subjunctive of \plro\, stressing the state of completion in the purpose (\hina\), remain full, precisely as in strkjv@John:16:24|. See aorist subjunctive in strkjv@John:15:11| and perfect indicative in strkjv@John:17:13|. The MSS. differ as often between \hmn\ (our) and \humn\ (your).
rwp@1John:1:7 @{If we walk} (\ean peripatmen\). Condition of third class also with \ean\ and present active subjunctive (keep on walking in the light with God). {As he} (\hs autos\). As God is light (verse 5|) and dwells in light unapproachable (1Timothy:6:16|). {One with another} (\met' allln\). As he has already said in verse 3|. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God. {And the blood of Jesus his Son cleanseth us from all sin} (\kai to haima Isou tou huiou autou katharizei hms apo pss hamartias\). This clause with \kai\ in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere "example" of Jesus that "cleanses" us from sin. It does cleanse the conscience and life and nothing else does (Hebrews:9:13f.; strkjv@Titus:2:14|). See in verse 9| both forgiveness and cleansing. Cf. strkjv@1John:3:3|.
rwp@1John:1:8 @{If we say} (\ean eipmen\). 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 planmen\). 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:2:1 @{My little children} (\teknia mou\). Tender tone with this diminutive of \teknon\ (child), again in strkjv@2:12; strkjv@3:18|, but \paidia\ in strkjv@2:14|. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ. {That ye may not sin} (\hina m hamartte\). Purpose (negative) clause with \hina m\ and the second aorist (ingressive, commit sin) active subjunctive of \hamartan\, to sin. John has no patience with professional perfectionists (1:8-10|), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame. {If any man sin} (\ean tis hamarti\). Third-class condition with \ean\ and second aorist (ingressive) active subjunctive again, "if one commit sin." {We have} (\echomen\). Present active indicative of \ech\ in the apodosis, a present reality like \echomen\ in strkjv@2Corinthians:5:1|. {An advocate} (\paraklton\). See on ¯John:14:16,26; strkjv@15:26; strkjv@16:7| for this word, nowhere else in the N.T. The Holy Spirit is God's Advocate on earth with men, while Christ is man's Advocate with the Father (the idea, but not the word, in strkjv@Romans:8:31-39; strkjv@Hebrews:7:25|). As \dikaios\ (righteous) Jesus is qualified to plead our case and to enter the Father's presence (Hebrews:2:18|).
rwp@1John:2:2 @{And he} (\kai autos\). He himself in his own person, both priest and sacrifice (Hebrews:9:14|). {The propitiation} (\hilasmos\). Late substantive from \hilaskomai\ (Luke:18:13; strkjv@Hebrews:2:17|), in LXX, Philo, Plutarch, in N.T. only here and strkjv@4:10|. Christ himself is the means of propitiation for (\peri\ concerning) our sins. See \hilastrion\ in strkjv@Romans:3:15|. {For the whole world} (\peri holou tou kosmou\). It is possible to supply the ellipsis here of \tn hamartin\ (the sins of) as we have it in strkjv@Hebrews:7:27|, but a simpler way is just to regard "the whole world" as a mass of sin (5:19|). At any rate, the propitiation by Christ provides for salvation for all (Hebrews:2:9|) if they will only be reconciled with God (2Corinthians:5:19-21|).
rwp@1John:2:5 @{But whoso keepeth} (\hos d' an tri\). Indefinite relative clause with modal \an\ and the present active subjunctive, "whoever keeps on keeping." {Verily} (\alths\). Truly, of a truth. This prize is open to all, not confined to a few initiated Gnostic intellectuals or pneumatics. {Hath the love of God been perfected} (\h agap tou theou teteleitai\). Perfect passive indicative of \teleio\, stands completed. Probably objective genitive, our love for God, which is realized in absolute obedience (Brooke). {Hereby} (\en touti\). That is by continuous keeping of Christ's commandments, not by loud talk and loose living.
rwp@1John:2:7 @{Beloved} (\agaptoi\). First instance of this favourite form of address in these Epistles (3:2,21; strkjv@4:1,7; strkjv@3John:1,2,5,11|). {No new commandment} (\ouk entoln kainn\). Not novel or new in kind (\kainn\ as distinct from \neos\, new in time, for which distinction see strkjv@Luke:5:33-38|). {But an old commandment} (\all' entoln palaian\). Ancient as opposed both to \kainos\ and \neos\. The Mosaic law taught love for one's neighbours and Christ taught love even of enemies. {Which ye had} (\hn eichete\). Imperfect active, reaching back to the beginning of their Christian lives (\ap' archs\). They had heard it expressly from Jesus (John:13:34|), who, however, calls it "a new commandment."
rwp@1John:2:18 @{It is the last hour} (\eschat hra estin\). This phrase only here in N.T., though John often uses \hra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kaths kousate\). First aorist active indicative of \akou\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.
rwp@1John:2:19 @{From us} (\ex hmn\) {--of us} (\ex hmn\). The same idiom, \ex\ and the ablative case (\hmn\), but in different senses to correspond with \exlthan\ (they went out from our membership) and \ouk san\ (they were not of us in spirit and life). For \ex\ in the sense of origin see strkjv@John:17:15|, for \ex\ in the sense of likeness, strkjv@John:17:14|. {For if they had been of us} (\ei gar ex hmn san\). Condition of second class with \ei\ and imperfect tense (no aorist for \eimi\). {They would have continued} (\memenkeisan an\). Past perfect of \men\, to remain, without augment, with \an\ in apodosis of second-class condition. {With us} (\meth' hmn\). In fellowship, for which see \meta\ in strkjv@1:3|. They had lost the inner fellowship and then apparently voluntarily broke the outward. {But they went} (\all'\). Ellipsis of the verb \exlthan\ above, a common habit (ellipse) in John s Gospel (1:8; strkjv@9:3; strkjv@13:18; strkjv@15:25|). {That they might be made manifest} (\hina phanerthsin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \phanero\, for which verb see strkjv@John:21:1; strkjv@Colossians:3:4|. See strkjv@2Corinthians:3:3| for the personal construction with \hoti\ as here. {They all are not} (\ouk eisin pantes\). Not just some, but all, as in strkjv@2:21; strkjv@3:5|. These antichrists are thus revealed in their true light.
rwp@1John:2:23 @{Hath not the Father} (\oude ton patera echei\). "Not even does he have the Father" or God (2John:1:9|). {He that confesseth the Son} (\ho homologn ton huion\). Because the Son reveals the Father (John:1:18; strkjv@14:9|). Our only approach to the Father is by the Son (John:14:6|). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew:10:32; strkjv@Luke:12:8|).
rwp@1John:3:2 @{Now} (\nun\). Without waiting for the \parousia\ or second coming. We have a present dignity and duty, though there is greater glory to come. {It is not yet made manifest} (\oup ephanerth\). First aorist passive indicative of \phanero\. For the aorist indicative with \oup\ with a future outlook Brooke notes strkjv@Mark:11:2; strkjv@1Corinthians:8:2; strkjv@Hebrews:12:4; strkjv@Revelation:17:10,12|. {What we shall be} (\ti esometha\). Not \tines\ (who), but \ti\ (what) neuter singular predicate nominative. "This _what_ suggests something unspeakable, contained in the likeness of God" (Bengel). {If he shall be manifested} (\ean phanerthi\). As in strkjv@2:28|, which see. The subject may be Christ as in verse 9|, or the future manifestation just mentioned. Either makes sense, probably "it" here better than "he." {Like him} (\homoioi auti\). \Auti\ is associative instrumental case after \homoioi\. This is our destiny and glory (Romans:8:29|), to be like Jesus who is like God (2Corinthians:4:6|). {We shall see him even as he is} (\opsometha auton kaths estin\). Future middle indicative of \hora\. The transforming power of this vision of Christ (1Corinthians:13:12|) is the consummation of the glorious process begun at the new birth (2Corinthians:3:18|).
rwp@1John:3:3 @{Set on him} (\ep' auti\). Resting upon (\epi\) with locative rather than \eis\, looking to, strkjv@Acts:24:15|. That is upon Christ (Brooke), upon God (D. Smith), upon God in Christ (Westcott). {Purifieth himself} (\hagnizei heauton\). Present active indicative of \hagniz\, old verb, from \hagnos\ (pure from contamination), used of ceremonial purifications (John:11:55; strkjv@Acts:21:24,26| as in strkjv@Exodus:19:10|) and then of personal internal cleansing of heart (James:4:8|), soul (1Peter:1:22|), self (here). Cf. strkjv@Phillipians:2:12f.| the work of both God and man. {As he is pure} (\kaths ekeinos hagnos estin\). As in strkjv@2:6; strkjv@3:9| \ekeinos\ (emphatic demonstrative) refers to Christ. Christ can be termed \hagnos\ "in virtue of the perfection of his humanity" (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans:8:29|).
rwp@1John:3:6 @{Sinneth not} (\ouch hamartanei\). Linear present (linear \menn\, keeps on abiding) active indicative of \hamartan\, "does not keep on sinning." For \men\ (abide) see strkjv@2:6; strkjv@John:15:4-10|. {Whosoever sinneth} (\ho hamartann\). Present (linear) active articular participle like \menn\ above, "the one who keeps on sinning" (lives a life of sin, not mere occasional acts of sin as \hamartsas\, aorist active participle, would mean). {Hath not seen him} (\ouch heraken auton\). Perfect active indicative of \hora\. The habit of sin is proof that one has not the vision or the knowledge (\egnken\, perfect active also) of Christ. He means, of course, spiritual vision and spiritual knowledge, not the literal sense of \hora\ in strkjv@John:1:18; strkjv@20:29|.
rwp@1John:3:16 @{Know we} (\egnkamen\). Perfect active indicative, "we have come to know and still know." See strkjv@2:3| for "hereby" (\en touti\). {Love} (\tn agapn\). "The thing called love" (D. Smith). {He for us} (\ekeinos huper hmn\). \Ekeinos\ as in strkjv@2:6; strkjv@3:3,5|, \huper\ here alone in this Epistle, though common in John's Gospel (10:11,15; strkjv@11:50|, etc.) and in strkjv@3John:1:7|. {Laid down his life} (\tn psuchn autou ethken\). First aorist active indicative of \tithmi\, the very idiom used by Jesus of himself in strkjv@John:10:11,17f|. {We ought} (\hmeis opheilomen\). Emphatic \hmeis\ again. For \opheil\ see strkjv@2:6|. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one's love (John:13:37f.; strkjv@15:13|), as often happens.
rwp@1John:3:17 @{Whoso hath} (\hos an echi\). Indefinite relative clause with modal \an\ with \hos\ and the present active subjunctive of \ech\. {The world's goods} (\ton bion tou kosmou\). "The living or livelihood (not \z\, the principle of life, and see strkjv@2:16| for \bios\) of the world" (not in the sense of evil or wicked, but simply this mundane sphere). {Beholdeth} (\therei\). Present active subjunctive of \there\, like \echei\ just before. {In need} (\chreian echonta\). "Having need" (present active predicate participle of \ech\, agreeing with \adelphon\). See the vivid picture of a like case in strkjv@James:2:15f|. {Shutteth up} (\kleisi\). First aorist (effective) active subjunctive of \klei\, to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, \splagchna\, common in LXX and N.T. for the nobler viscera, the seat of the emotions, as in strkjv@Phillipians:2:11; strkjv@Colossians:3:12|). Only here in John. {How} (\ps\). Rhetorical question like that in strkjv@James:2:16| (what is the use?). It is practical, not speculative, that counts in the hour of need.
rwp@1John:3:19 @{Shall we know} (\gnsometha\). Future middle indicative of \ginsk\, at any future emergency, we shall come to know by this (\en touti\) "that we are of the truth" (\hoti ek ts altheias esmen\). {Before him} (\emprosthen autou\). In the very presence of God we shall have confident assurance (\peisomen tn kardian hmn\, either we shall persuade our heart or shall assure our heart) because God understands us.
rwp@1John:3:20 @{Whereinsoever our heart condemn us} (\hoti ean kataginski hmn h kardia\). A construction like \hoti an\, whatever, in strkjv@John:2:5; strkjv@14:13|. \Kataginsk\ occurs only three times in the N.T., here, verse 21; strkjv@Galatians:2:11|. It means to know something against one, to condemn. {Because God is greater than our heart} (\hoti meizn estin ts kardias hmn\). Ablative \kardias\ after the comparative \meizn\. {And knoweth all things} (\kai ginskei panta\). Just so Peter replied to Jesus in spite of his denials (John:21:17|). God's omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke).
rwp@1John:3:21 @{If our heart condemn us not} (\ean h kardia m kataginski\). Condition of third class with \ean m\ and present active subjunctive. The converse of the preceding, but not a claim to sinlessness, but the consciousness of fellowship in God's presence. {Boldness toward God} (\parrsian pros ton theon\). Even in prayer (Hebrews:4:16|). See also strkjv@2:28|.
rwp@1John:3:22 @{Whatsoever we ask} (\ho ean aitmen\). Indefinite relative clause with modal \an\ and the present active subjunctive, like \hoti ean kataginski\ in verse 20|. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in strkjv@Mark:11:24; strkjv@Luke:11:9; strkjv@John:14:12f.; strkjv@16:23| and his example (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). The answer may not always be in the form that we expect, but it will be better. {We receive of him} (\lambanomen ap' autou\). See strkjv@1:5| for \ap' autou\ (from him). {Because} (\hoti\). Twofold reason why we receive regularly (\lambanomen\) the answer to our prayers (1) "we keep" (\troumen\, for which see strkjv@2:3|) his commandments and (2) "we do" (\poioumen\, we practise regularly) "the things that are pleasing" (\ta aresta\, old verbal adjective from \aresk\, to please, with dative in strkjv@John:8:29| with same phrase; strkjv@Acts:12:3| and infinitive in strkjv@Acts:6:2|, only other N.T. examples) "in his sight" (\enpion autou\, common late vernacular preposition in papyri, LXX, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God's eye, as in strkjv@Hebrews:13:21|.
rwp@1John:3:23 @{His commandment} (\h entol autou\). {That} (\hina\). Subfinal use of \hina\ in apposition with \entol\ (commandment) and explanatory of it, as in strkjv@John:15:12| (\entol hina\). See Christ's summary of the commandments (Mark:12:28-31; strkjv@Matthew:22:34-40|). Songs:these two points here (1) {We should believe} (\pisteusmen\, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive \pisteumen\) either in a crisis (aorist) or the continuous tenor (present) of our lives. The "name" of Jesus Christ here stands for all that he is, "a compressed creed " (Westcott) as in strkjv@1:3|. Note dative \onomati\ here with \pisteu\ as in strkjv@5:10|, though \eis onoma\ (on the name) in strkjv@5:13; strkjv@John:1:12; strkjv@2:23; strkjv@3:18|. But (2) we should love one another" (\agapmen alllous\), as he has already urged (2:7f.; strkjv@3:11|) and as he will repeat (4:7,11f.; strkjv@2John:1:5|) as Jesus (even as he gave us commandment, that is Christ) had previously done (John:13:34; strkjv@15:12,17|). There are frequent points of contact between this Epistle and the words of Jesus in strkjv@John:13-17|.
rwp@1John:4:2 @{Hereby know ye} (\en touti ginskete\). 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 touti\, as in strkjv@3:19|) follows. {That Jesus Christ is come in the flesh} (\Isoun Christon en sarki elluthota\). The correct text (perfect active participle predicate accusative), not the infinitive (\elluthenai\, 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:4:6 @{We} (\hmeis\). In sharp contrast with the false prophets and the world. We are in tune with the Infinite God. Hence "he that knoweth God" (\ho ginskn ton theon\, present active articular participle, the one who keeps on getting acquainted with God, growing in his knowledge of God) "hears us" (\akouei hmn\). This is one reason why sermons are dull (some actually are, others so to dull hearers) or inspiring. There is a touch of mysticism here, to be sure, but the heart of Christianity is mysticism (spiritual contact with God in Christ by the Holy Spirit). John states the same idea negatively by a relative clause parallel with the preceding articular participle, the negative with both clauses. John had felt the cold, indifferent, and hostile stare of the worldling as he preached Jesus. {By this} (\ek toutou\). "From this," deduction drawn from the preceding; only example in the Epistle for the common \en touti\ as in strkjv@4:2|. The power of recognition (\ginskomen\, we know by personal experience) belongs to all believers (Westcott). There is no reason for Christians being duped by "the spirit of error" (\to pneuma ts plans\), here alone in the N.T., though we have \pneumasin planois\ (misleading spirits) in strkjv@1Timothy:4:1|. Rejection of the truth may be due also to our not speaking the truth in love (Ephesians:4:15|).
rwp@1John:4:9 @{Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\. The Incarnation as in strkjv@3:5|. Subjective genitive as in strkjv@2:5|. {In us} (\en hmin\). In our case, not "among us" nor "to us." Cf. strkjv@Galatians:1:16|. {Hath sent} (\apestalken\). Perfect active indicative of \apostell\, as again in verse 14|, the permanent mission of the Son, though in verse 10| the aorist \apesteilen\ occurs for the single event. See strkjv@John:3:16| for this great idea. {His only-begotten Son} (\ton huion autou ton monogen\). "His Son the only-begotten" as in strkjv@John:3:16|. John applies \monogens\ to Jesus alone (John:1:14,18|), but Luke (Luke:7:12; strkjv@8:42; strkjv@9:38|) to others. Jesus alone completely reproduces the nature and character of God (Brooke). {That we might live through him} (\hina zsmen di' autou\). Purpose clause with \hina\ and the first aorist (ingressive, get life) active subjunctive of \za\. "Through him" is through Christ, who is the life (John:14:6|). Christ also lives in us (Galatians:2:20|). This life begins here and now.
rwp@1John:4:13 @{Hereby know we} (\en touti ginskomen\). The Christian's consciousness of the fact of God dwelling in him is due to the Spirit of God whom God has given (\dedken\, perfect active indicative here, though the aorist \edken\ in strkjv@3:24|). This gift of God is proof of our fellowship with God.
rwp@1John:4:14 @{We have beheld} (\tethemetha\). Perfect middle of \theaomai\ as in verse 12|, though the aorist in strkjv@1:1; strkjv@John:1:14| (\ethesametha\). 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} (\stra tou kosmou\). Predicate accusative of \str\ (Saviour), like \hilasmon\ in verse 10|. This very phrase occurs elsewhere only in strkjv@John:4:42| as the confession of the Samaritans, but the idea is in strkjv@John:3:17|.
rwp@1John:4:16 @{We know} (\egnkamen\). Perfect active indicative, "we have come to know and still know" as in strkjv@John:6:9|, only there order is changed (\pepisteukamen\ coming before \egnkamen\). Confession (\homologe\) follows experimental knowledge (\ginsk\) and confident trust (\pisteu\). Believers are the sphere (\en hmin\, in our case) in which the love of God operates (Westcott). See strkjv@John:13:35| for "having love." {God is love} (\ho theos agap estin\). Repeated from verse 8|. Songs:he gathers up the whole argument that one who is abiding in love is abiding in God and shows that God is abiding in him. Thoroughly Johannine style.
rwp@1John:4:18 @{Fear} (\phobos\). Like a bond-slave (Romans:8:15|), not the reverence of a son (\eulabeia\, strkjv@Hebrews:5:7f.|) or the obedience to a father (\en phobi\, strkjv@1Peter:1:17|). This kind of dread is the opposite of \parrsia\ (boldness). {Perfect love} (\h teleia agap\). There is such a thing, perfect because it has been perfected (verses 12,17|). Cf. strkjv@James:1:4|. {Casteth out fear} (\ex ballei ton phobon\). "Drives fear out" so that it does not exist in real love. See \ekball ex\ in strkjv@John:6:37; strkjv@9:34f.; strkjv@12:31; strkjv@15:6| to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Corinthians:13|). {Hath punishment} (\kolasin echei\). Old word, in N.T. only here and strkjv@Matthew:25:46|. \Timria\ has only the idea of penalty, \kolasis\ has also that of discipline, while \paideia\ has that of chastisement (Hebrews:12:7|). The one who still dreads (\phoboumenos\) has not been made perfect in love (\ou teteleitai\). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."
rwp@1John:4:19 @{He first} (\autos prtos\). Note \prtos\ (nominative), not \prton\, as in strkjv@John:20:4,8|. God loved us {before} we loved him (John:3:16|). Our love is in response to his love for us. \Agapmen\ is indicative (we love), not subjunctive (let us love) of the same form. There is no object expressed here.
rwp@1John:5:1 @{That Jesus is the Christ} (\hoti Isous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteun\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegenntai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennsanta\). First aorist active articular participle of \genna\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennmenon ex autou\). Perfect passive articular participle of \genna\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.
rwp@1John:5:2 @{Hereby} (\en touti\). John's usual phrase for the test of the sincerity of our love. "The love of God and the love of the brethren do in fact include each the other" (Westcott). Each is a test of the other. Songs:put strkjv@3:14| with strkjv@5:2|. {When} (\hotan\). "Whenever" indefinite temporal clause with \hotan\ and the present active subjunctive (the same form \agapmen\ as the indicative with \hoti\ (that) just before, "whenever we keep on loving God." {And do} (\kai poimen\) "and whenever we keep on doing (present active subjunctive of \poie\) his commandments." See strkjv@1:6| for "doing the truth."
rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pn to gegennmenon ek tou theou\). Neuter singular perfect passive participle of \genna\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\niki ton kosmon\). Present active indicative of \nika\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\haut estin h nik\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nik\ (victory, cf. \nika\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\h niksasa\). First aorist active articular participle of \nika\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\h pistis hmn\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).
rwp@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en ti ourani ho patr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en ti gi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.
rwp@1John:5:15 @{And if we know} (\kai ean oidamen\). Condition of first class with \ean\ (usually \ei\) and the perfect active indicative, assumed as true. See strkjv@1Thessalonians:3:8; strkjv@Acts:8:31| for the indicative with \ean\ as in the papyri. "An amplification of the second limitation" (D. Smith). {Whatsoever we ask} (\ho ean aitmetha\). Indefinite relative clause with modal \ean\ (=\an\) and the present middle (as for ourselves) subjunctive of \aite\. This clause, like \hmn\, is also the object of \akouei\. {We know that we have} (\oidamen hoti echomen\). Repetition of \oidamen\, the confidence of possession by anticipation. {The petitions} (\ta aitmata\). Old word, from \aite\, requests, here only in John, elsewhere in N.T. strkjv@Luke:23:24; strkjv@Phillipians:4:6|. We have the answer already as in strkjv@Mark:11:24|. {We have asked} (\itkamen\). Perfect active indicative of \aite\, the asking abiding.
rwp@1John:5:21 @{Yourselves} (\heauta\). Neuter plural reflexive because of \teknia\. The active voice \phulassete\ with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great. See strkjv@Acts:7:41: strkjv@1Thessalonians:1:9| for this word.
rwp@Info_1Peter @ THE READERS Peter writes "to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Peter:1:1|). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been. In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews (Galatians:21:7ff.|), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul's idea that Christianity is the true Judaism of God's promise (1Peter:2:4-10|)
rwp@Info_1Peter @ THE STYLE AND VOCABULARY Like Peter's discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the LXX and the Greek is decent _Koin_ with little of the uncouth Aramaic of the Galilean (Matthew:26:73|), or of the vernacular _Koin_ as seen in the papyri or in II Peter (Acts:4:13|). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in II Peter. "One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man's view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.
rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cphs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Simn\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Isou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Isou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Isou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \kltoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidmois\). Late double compound adjective (\para, epidmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diaspors\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.
rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\prognsin\). Late substantive (Plutarch, Lucian, papyri) from \proginsk\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakon\). Obedience (from \hupakou\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Isou Christou\). Late substantive from \rantiz\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \prognsis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plthunthei\). First aorist passive optative (volitive) of \plthun\, old verb (from \plthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirn\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).
rwp@1Peter:1:3 @{Blessed be} (\eulogtos\). No copula in the Greek (\est\, let be, or \estin\, is, or \ei\, may be). The verbal adjective (from \euloge\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou kuriou hmn Isou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennsas hms\). First aorist active articular (\ho\, who) participle of \anagenna\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennsis\ for \palingenesia\ (Titus:3:5|). If \anthen\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida zsan\). Peter is fond of the word "living" (present active participle of \za\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastases\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.
rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia pistes\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis strian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \str\ (Saviour, from \sz\, to save). {Ready} (\hetoimn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthnai\). First aorist passive infinitive of \apokalupt\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero\ (to manifest) in this sense. {In the last time} (\en kairi eschati\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.
rwp@1Peter:1:7 @{The proof of your faith} (\to dokimion humn ts pistes\). The identical phrase in strkjv@James:1:3| and probably derived from there by Peter. See there for discussion of \to dokimion\ (the test or touchstone of faith). {Being more precious} (\polutimoteron\). No word for "being" (\on\) in the Greek. The secondary uncials have \polu timiteron\. The text is the comparative of \polutimos\, late adjective (Plutarch) from \polu\ and \tim\ (of great price) as in strkjv@Matthew:13:46|. {Than gold} (\chrusiou\). Ablative case after the comparative adjective. {That perisheth} (\tou apollumenou\). Present middle articular participle of \apollumi\ to destroy. Even gold perishes (wears away). {Though it is proved by fire} (\dia puros de dokimazomenou\). Present passive articular participle (in the ablative like \chrusiou\) of \dokimaz\ (common verb for testing metals) with \de\, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. {That might be found} (\hina heurethi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \heurisk\, common verb, to find. As in strkjv@2Peter:3:14|, this is the result of the probation by God as the Refiner of hearts. {Unto praise and glory and honour} (\eis epainon kai doxan kai timn\). Here probably both to God and man in the result. Cf. strkjv@Matthew:5:11f.; strkjv@Romans:2:7,10; strkjv@1Timothy:1:17|. {At the revelation of Jesus Christ} (\en apokalupsei Isou Christou\). Songs:also in strkjv@1:13; strkjv@4:13; strkjv@2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@Luke:17:30| of the second coming of Christ as the Judge and Rewarder (Bigg).
rwp@1Peter:1:9 @{Receiving} (\komizomenoi\). Present middle participle of \komiz\, old verb, to receive back, to get what is promised (5:4; strkjv@Hebrews:10:36|). {The end of your faith} (\to telos ts pistes\). The conclusion, the culmination of faith (2Corinthians:3:13; strkjv@Romans:2:21f.; strkjv@10:4|). See strkjv@Hebrews:12:2| of Jesus as "Pioneer and Perfecter of Faith." {Even the salvation of your souls} (\strian psuchn\). No "even" in the text, just the accusative of apposition with \telos\, viz., final salvation.
rwp@1Peter:1:11 @{Searching} (\eraunntes\). Present active participle of \erauna\, late form for older \ereuna\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edlou\). Imperfect active of \dlo\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.
rwp@1Peter:1:13 @{Wherefore} (\dio\). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12|). {Girding up} (\anazsamenoi\). First aorist middle participle of \anaznnumi\, late and rare verb (Judges:18:16; strkjv@Proverbs:29:35; strkjv@31:17|), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. {The loins} (\tas osphuas\). Old word for the part of the body where the girdle (\zn\) was worn. Metaphor here as in strkjv@Luke:12:35; strkjv@Ephesians:6:14|. {Mind} (\dianoias\). Old word for the faculty of understanding, of seeing through a thing (\dia, noe\) as in strkjv@Matthew:22:37|. {Be sober} (\nphontes\). "Being sober" (present active participle of \nph\, old verb, but in N.T. always as metaphor (1Thessalonians:5:6,8|, etc., and so in strkjv@4:7|). {Perfectly} (\teleis\). Adverb, old word (here alone in N.T.), from adjective \teleios\ (perfect), connected with \elpisate\ (set your hope, first aorist active imperative of \elpiz\) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, \nphontes\ ("being perfectly sober," not "hope perfectly"). {That is to be brought} (\tn pheromenn\). Present passive articular participle of \pher\, picturing the process, "that is being brought." For "revelation" (\apokalupsei\) see end of verse 7|.
rwp@1Peter:1:14 @{As children of obedience} (\hs tekna hupakos\). A common Hebraism (descriptive genitive frequent in LXX and N.T., like \huioi ts apeitheias\, children of disobedience, in strkjv@Ephesians:2:2|) suggested by \hupakon\ in verse 2|, "children marked by obedience." {Not fashioning yourselves} (\m sunschmatizomenoi\). Usual negative \m\ with the participle (present direct middle of \sunschmatiz\, a rare (Aristotle, Plutarch) compound (\sun, schmatiz\, from \schma\ from \ech\), in N.T. only here and strkjv@Romans:12:2| (the outward pattern in contrast with the inward change \metamorpho\). See strkjv@Phillipians:2:6f.| for contrast between \schma\ (pattern) and \morph\ (form). {According to your former lusts} (\tais proteron epithumiais\). Associative instrumental case after \sunschmatizomenoi\ and the bad sense of \epithumia\ as in strkjv@4:2; strkjv@2Peter:1:4; strkjv@James:1:14f|. {In the time of your ignorance} (\en ti agnoii humn\). "In your ignorance," but in attributive position before "lusts." \Agnoia\ (from \agnoe\, to be ignorant) is old word, in N.T. only here, strkjv@Acts:3:17; strkjv@17:30; strkjv@Ephesians:4:18|.
rwp@1Peter:1:15 @{But like as he which called you is holy} (\alla kata ton kalesanta humas hagion\). This use of \kata\ is a regular Greek idiom (here in contrast with \sunschmatizomenoi\). "But according to the holy one calling you or who called you" (first aorist articular participle of \kale\, to call). God is our standard or pattern (\kata\), not our lusts. {Be ye yourselves also holy} (\kai autoi hagioi genthte\). First aorist (ingressive) passive imperative of \ginomai\, to become with allusion (\kai\ also) to \kata\ (God as our example), "Do ye also become holy." For \anastroph\ (manner of life) see verse 18; strkjv@2:12; strkjv@3:1-16; strkjv@James:3:13; strkjv@2Peter:2:7|. Peter uses \anastroph\ eight times. The original meaning (turning up and down, back and forth) suited the Latin word _conversatio_ (_converto_), but not our modern "conversation" (talk, not walk).
rwp@1Peter:1:17 @{If ye call} (\ei epikaleisthe\). Condition of first class and present middle indicative of \epikale\, to call a name on, to name (Acts:10:18|). {As Father} (\patera\). Predicate accusative in apposition with \ton--krinonta\. {Without respect of persons} (\aprospolmpts\). Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and \prospolmpts\ (Acts:10:34|. See strkjv@James:2:9| for \prospolmpte\ and strkjv@1:1| for \prospolmpsia\) from \prospon lamban\ (in imitation of the Hebrew). {According to each man's work} (\kata to hekastou ergon\). "According to the deed of each one" God judges (\krinonta\) just as Christ judges also (2Corinthians:5:10|). {Pass} (\anastraphte\). Second aorist passive imperative of \anastreph\, metaphorical sense as in strkjv@2Corinthians:1:12; strkjv@2Peter:2:18|. {The time} (\ton chronon\). Accusative case of extent of time. {Of your sojourning} (\ts paroikias humn\). A late word, found in LXX (Psalms:119:5|) and in N.T. only here and strkjv@Acts:13:17| and in ecclesiastical writers (one late Christian inscription). It comes from \paroike\, old verb, to dwell beside (in one's neighbourhood), and so of pilgrims or strangers (\paroikos\ strkjv@Acts:7:6|) as of Jews away from Palestine or of Christians here on earth, then of a local region (our "parish"). Peter here recurs to strkjv@1:1| ("sojourners of the Dispersion"). {In fear} (\en phobi\). Emphatic position at beginning of the clause with \anastraphte\ at the end.
rwp@1Peter:1:18 @{Knowing} (\eidotes\). Second perfect active participle of \oida\, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg). {Ye were redeemed} (\elutrthte\). First aorist passive indicative of \lutro\, old verb from \lutron\ (ransom for life as of a slave, strkjv@Matthew:20:28|), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, strkjv@Luke:24:21; strkjv@Titus:2:14|. The ransom is the blood of Christ. Peter here amplifies the language in strkjv@Isaiah:52:3f|. {Not with corruptible things} (\ou phthartois\). Instrumental case neuter plural of the late verbal adjective from \phtheir\ to destroy or to corrupt, and so perishable, in N.T. here, verse 23; strkjv@1Corinthians:9:25; strkjv@15:53f.; strkjv@Romans:1:23|. \Argurii chrusii\ (silver or gold) are in explanatory apposition with \phthartois\ and so in the same case. Slaves were set free by silver and gold. {From your vain manner of life} (\ek ts mataias humn anastrophs\). "Out of" (\ek\), and so away from, the pre-Christian \anastroph\ of verse 15|, which was "vain" (\mataias\. Cf. strkjv@Ephesians:4:17-24|). {Handed down from your fathers} (\patroparadotou\). This adjective, though predicate in position, is really attributive in idea, like \cheiropoitou\ in strkjv@Ephesians:2:11| (Robertson, _Grammar_, p. 777), like the French idiom. This double compound verbal adjective (\pater, para, didmi\), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's _Vocabulary_; Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use of tradition (Matthew:15:2ff.|), but the reference here seems mainly to Gentiles (1Peter:2:12|).
rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegnsmenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \proginsk\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \prognsin theou\ in verse 2|. {Before the foundation of the world} (\pro katabols kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabols kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabol\ (from \kataball\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phanerthentos de\). First aorist (ingressive) passive participle of \phanero\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou tn chronn\). Like \ep' eschatou tn hmern\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' hums\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).
rwp@1Peter:1:21 @{Who through him are believers in God} (\tous di' autou pistous eis theon\). Accusative case in apposition with \hums\ (you), "the through him (that is Christ as in strkjv@1:8; strkjv@Acts:3:16|) believers (\pistous\ correct text of A B) in God." {Which raised} (\ton egeiranta\). Accusative singular articular (agreeing with \theon\) first aorist active participle of \egeir\ (cf. \di' anastases Isou\ in verse 3|). {Gave glory to him} (\doxan auti donta\). Second aorist active participle of \didmi\ agreeing also with \theon\. See Peter's speech in strkjv@Acts:3:13| about God glorifying (\edoxasen\) Jesus and also the same idea by Peter in strkjv@Acts:2:33-36; strkjv@5:31|. {Songs:that your faith and hope might be in God} (\hste tn pistin humn kai elpida eis theon\). \Hste\ with the infinitive (\einai\) and the accusative of general reference (\pistin kai elpida\) is used in the N.T. as in the _Koin_ for either purpose (Matthew:10:1|) or usually result (Mark:4:37|). Hence here result (so that is) is more probable than design.
rwp@1Peter:1:22 @{Seeing ye have purified} (\hgnikotes\). Perfect active participle of \hagniz\, old verb from \hagnos\ (pure), here with \psuchas\ (souls), with \kardias\ (hearts) in strkjv@James:4:8| as in strkjv@1John:3:3| of moral cleansing also. See the ceremonial sense of the word as in LXX in strkjv@John:11:55; strkjv@Acts:21:24,26; strkjv@24:18|. {In your obedience} (\en ti hupakoi\). With repetition of the idea in strkjv@1:2,14| (children of obedience). {To the truth} (\ts aletheias\). Objective genitive with which compare strkjv@John:17:17,19| about sanctification in the truth and strkjv@2Thessalonians:2:12| about believing the truth. There is cleansing power in the truth of God in Christ. {Unfeigned} (\anupokriton\). Late and rare double compound, here alone in Peter, but see strkjv@James:3:17; strkjv@2Corinthians:6:6|, etc. No other kind of \philadelphia\ (brotherly love) is worth having (1Thessalonians:4:9; strkjv@Hebrews:13:1; strkjv@2Peter:1:7|). {From the heart fervently} (\ek kardias ektens\). Late adverb (in inscriptions, Polybius, LXX). The adjective \ektens\ is more common (1Peter:4:8|).
rwp@1Peter:1:23 @{Having been begotten again} (\anagegennmenoi\). Perfect passive participle of \anagenna\, which see in verse 2|. {Not of corruptible seed} (\ouk ek spors phtharts\). Ablative with \ek\ as the source, for \phthartos\ see verse 18|, and \spors\ (from \speir\ to sow), old word (sowing, seed) here only in N.T., though \sporos\ in strkjv@Mark:4:26f.|, etc. For "incorruptible" (\aphthartou\) see verse 4; strkjv@3:4|. {Through the word of God} (\dia logou theou\). See strkjv@James:1:18| for "by the word of truth," verse 25| here, and Peter's use of \logos\ in strkjv@Acts:10:36|. It is the gospel message. {Which liveth and abideth} (\zntos kai menontos\). These present active participles (from \za\ and \men\) can be taken with \theou\ (God) or with \logou\ (word). In verse 25| \menei\ is used with \rma\ (word). Still in strkjv@Daniel:6:26| both \menn\ and \zn\ are used with \theos\. Either construction makes sense here.
rwp@1Peter:2:5 @{Ye also as living stones} (\kai autoi hs lithoi zntes\). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also." {Are built up a spiritual house} (\oikodomeisthe oikos pneumatikos\). Present passive indicative second person plural of \oikodome\, the very verb used by Jesus to Peter in strkjv@Matthew:16:18| (\oikodoms\) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1Corinthians:3:16|) and for the kingdom of God in general (Ephesians:2:22|), as does the author of Hebrews (Hebrews:3:6|). This "spiritual house" includes believers in the five Roman provinces of strkjv@1:1| and shows clearly how Peter understood the metaphor of Christ in strkjv@Matthew:16:18| to be not a local church, but the church general (the kingdom of Christ). {To be a holy priesthood} (\eis hierateuma hagion\). Late word (from \hierateu\, to serve as priest, strkjv@Luke:1:8| alone in N.T.), in LXX (Exodus:19:6|), in N.T. only here and verse 9|, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev strkjv@1:6| (\hiereis\, priests) that all believers are priests (Hebrews:4:16|) and can approach God directly. {To offer up} (\anenegkai\). First aorist active infinitive (of purpose here) of \anapher\, the usual word for offering sacrifices (Hebrews:7:27|). Only these are "spiritual" (\pneumatikas\) as pictured also in strkjv@Hebrews:13:15f|. {Acceptable} (\euprosdektous\). Late (Plutarch) double compound verbal adjective (\eu, pros, dechomai\) as in strkjv@2Corinthians:6:2|.
rwp@1Peter:2:7 @{The preciousness} (\h tim\). Or "the honour." Explanation of \entimon\ and \ou m kataischunthi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste\, opposite of \pisteu\ (Luke:24:11|). {Was made the head of the corner} (\egenth eis kephaln gnias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephaln gnias=akrogniaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.
rwp@1Peter:2:11 @{As sojourners and pilgrims} (\hs paroikous kai parepidmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal\ (I beseech). With the ablative case \tn sarkikn epithumin\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata ts psuchs\). Present middle indicative of \strateu\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.
rwp@1Peter:2:12 @{Seemly} (\kaln\). Predicate adjective with \anastrophn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxassin\ (they may glorify, first aorist active subjunctive of \doxaz\, the purpose of the Christians about the Gentiles. {Wherein} (\en hi\). "In what thing." {As evil-doers} (\hs kakopoin\). As they did and do, old word (from \kakon\ and \poie\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek tn kaln ergn\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu\, old verb (from, \epopts\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hmeri episkops\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkop\ (from \episkope\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.
rwp@1Peter:2:16 @{As free} (\hs eleutheroi\). Note nominative again connected with \hupotagte\ in verse 13|, not with \phimoin\ in verse 14| (a parenthesis in fact). For this ethical sense of \eleutheros\ see strkjv@Galatians:4:26|. {And not using your freedom} (\kai m echontes tn eleutherian\). "And not holding your liberty" (present active participle of \ech\, with usual negative \m\ with participle. {For a cloke of wickedness} (\hs epikalumma ts kakias\). \Epikalumma\ (from \epikalupt\ strkjv@Romans:4:7|) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens. {But as bondservants of God} (\all' hs theou douloi\). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. strkjv@Romans:6:22| "enslaved to God."
rwp@1Peter:2:17 @{Honour all men} (\pantas timsate\). Not with the same honour. Constative use of the aorist imperative. {Love the brotherhood} (\tn adelphotta agapte\). Present active imperative of \agapa\, keep on doing it. Note the abstract \adelphots\ (from \adelphos\, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc. strkjv@12:10; IV Macc. strkjv@10:3, and in late papyri. It is a word for all Christians. {Fear God} (\ton theon phobeisthe\). In both senses of reverence and dread, and keep it up (present middle imperative). {Honour the king} (\ton basilea timte\). Keep that up also. A fine motto in this verse.
rwp@1Peter:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oikets\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oikets\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despots\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieiks\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.
rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklthte\). First aorist indicative of \kale\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpann hupogrammon\). Present active participle of the late Ionic verb \hupolimpan\ (in the papyri) for the common \hupoleip\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupograph\ and \hupograph\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthste tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).
rwp@1Peter:2:24 @{Who his own self} (\hos autos\). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22,23|). {Bare our sins} (\annegken tas hamartias hmn\). Second aorist active indicative of \anapher\, common verb of bringing sacrifice to the altar. Combination here of strkjv@Isaiah:53:12; strkjv@Deuteronomy:21:23|. Jesus is the perfect sin offering (Hebrews:9:28|). For Christ's body (\sma\) as the offering see strkjv@1Corinthians:11:24|. "Here St. Peter puts the Cross in the place of the altar" (Bigg). {Upon the tree} (\epi to xulon\). Not tree here as in strkjv@Luke:23:31|, originally just wood (1Corinthians:3:12|), then something made of wood, as a gibbet or cross. Songs:used by Peter for the Cross in strkjv@Acts:5:30; strkjv@10:39|; and by Paul in strkjv@Galatians:3:13| (quoting strkjv@Deuteronomy:21:23|). {Having died unto sins} (\tais hamartiais apogenomenoi\). Second aorist middle participle of \apoginomai\, old compound to get away from, with dative (as here) to die to anything, here only in N.T. {That we might live unto righteousness} (\hina ti dikaiosuni zsmen\). Purpose clause with \hina\ and the first aorist active subjunctive of \za\ with the dative (cf. strkjv@Romans:6:20|). Peter's idea here is like that of Paul in strkjv@Romans:6:1-23|, especially verses 2,10f.|). {By whose stripes ye were healed} (\hou ti mlpi iathte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \mlps\, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. strkjv@1:18|. Writing to slaves who may have received such stripes, Peter's word is effective.
rwp@1Peter:2:25 @{For ye were going astray like sheep} (\te gar hs probata planmenoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \te\ and present middle participle of \plana\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphte\). Second aorist passive indicative of \epistreph\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon tn psuchn humn\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.
rwp@1Peter:3:1 @{In like manner} (\homois\). Adverb closely connected with \hupotassomenoi\, for which see strkjv@2:18|. {Ye wives} (\gunaikes\). Without article. About wives see also strkjv@Colossians:3:18; strkjv@Ephesians:5:22; strkjv@Titus:2:4|. {To your own husbands} (\tois idiois andrasin\). \Idiois\ occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article \tois\. Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!) {Even if any obey not the word} (\kai ei tines apeithousin ti logi\). Condition of first class and dative case of \logos\ (1:23,25; strkjv@2:8|), that is, remain heathen. {That they be gained} (\hina kerdthsontai\). Purpose clause with \hina\ and first future passive indicative of \kerdain\, old verb, to gain (from \kerdos\, gain, interest) as in strkjv@Matthew:18:15|. See the future with \hina\ also in strkjv@Luke:20:10; strkjv@Revelation:3:9|. {Without the word} (\aneu logou\). Probably here "word from their wives" (Hart), the other sense of \logos\ (talk, not technical "word of God"). {By the behaviour of their wives} (\dia ts tn gunaikn anastrophs\). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace.
rwp@1Peter:3:3 @{Whose adorning} (\hn kosmos\). Genitive plural of the relative referring to \gunaikn\ (wives). \Kosmos\ has here its old meaning of ornament (cf. our cosmetics), not the common one of world (John:17:5|) considered as an orderly whole. _Mundus_ in Latin is used in this double sense (ornament, world). {Let it be} (\est\). Imperative third singular of \eimi\. Not the outward adorning of plaiting the hair (\ouch ho exthen emploks trichn\). The use of \ouch\ here rather than \m\ (usual negative with the imperative) because of the sharp contrast in verse 4| (\all'\). The old adverb \exthen\ (from without) is in the attributive position like an adjective. \Emplok\ is a late word (from \emplek\, to inweave, strkjv@2Timothy:2:4; strkjv@2Peter:2:20|) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T. {Of wearing} (\peritheses\). Late and rare word (Galen, Arrian) from \peritithmi\ (Matthew:27:28|), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. {Or of putting on} (\enduses\). Old word from \endu\ (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. strkjv@1Timothy:2:9-13; strkjv@Isaiah:3:16ff|.
rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homois\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gnsin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\hs asthenesteri skeuei ti gunaikeii aponemontes timn\). Present active participle of \aponem\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikeii\ here is an adjective (female, feminine) from \gun\ (woman, wife). She is termed "the weaker" (\ti asthenesteri\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklronomoi charitos zs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to m egkoptesthai tas proseuchas humn\). Purpose clause with \eis to\ and the present passive infinitive (with negative \m\) of \egkopt\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.
rwp@1Peter:3:8 @{Finally} (\to telos\). Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb (\este\ imperative, be) here. {Likeminded} (\homophrones\). Old compound (\homos, phrn\), here only in N.T. {Compassionate} (\sumpatheis\). Old adjective (\sun, pasch\), in N.T. only here and strkjv@Romans:12:15|. Our "sympathetic" in original sense. {Loving as brethren} (\philadelphoi\). Old compound (\philos, adelphos\), here only in N.T. {Tender-hearted} (\eusplagchnoi\). Late and rare compound (\eu\ and \splagchnon\), in Hippocrates, Apocrypha, in N.T. only here and strkjv@Ephesians:4:32|. {Humble minded} (\tapeinophrones\). Late compound (\tapeinos, phrn\), in Plutarch, strkjv@Proverbs:29:23|, here only in N.T.
rwp@1Peter:3:14 @{But and if ye should suffer} (\all' ei kai paschoite\). "But if ye should also (or even) suffer." Condition of the fourth class with \ei\ and the optative (undetermined with less likelihood), a rare condition in the vernacular _Koin_, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 13|, should come to actual suffering "for righteousness' sake" (\dia dikaiosunn\) as in strkjv@Matthew:5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the very word of Jesus there which see, a word meaning "happy," not \eulogtoi\) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be \eite an\ (ye would be), not \este\ (ye are). It is interesting to note the third-class condition in verse 13| just before the fourth-class one in verse 14|. {Fear not their fear} (\ton phobon autn m phobthte\). Prohibition with \m\ and the first aorist (ingressive) passive subjunctive of \phobeomai\, to fear, and the cognate accusative \phobon\ (fear, terror). "Do not fear their threats" (Bigg). Quotation from strkjv@Isaiah:8:12f|. {Neither be troubled} (\mde taraxthte\). Prohibition with \mde\ and the first aorist (ingressive) subjunctive of \tarass\, to disturb (Matthew:2:6; strkjv@John:12:27|). Part of the same quotation. Cf. strkjv@3:6|.
rwp@1Peter:3:17 @{Better} (\kreitton\). Comparative of \kratus\ as in strkjv@2Peter:2:21; strkjv@Hebrews:1:4|. Patient endurance not only silences calumny (verse 16|), is Christlike (verse 18|), but it has a value of its own (verse 17|). {If the will of God should so will} (\ei theloi to thelma tou theou\). Condition of the fourth class again (\ei--theloi\) with \ei\ and the optative. For a like pleonasm see strkjv@John:7:17|. {For well-doing than for evil-doing} (\agathopoiountas kakopoiountas\). Accusative plural agreeing with \hums\ understood (accusative of general reference with the infinitive \paschein\ (to suffer) of the participles from \agathopoie\ (see strkjv@2:15|) and \kakopoie\ (Mark:3:4|, and see strkjv@1Peter:2:14| for \kakopoios\).
rwp@1Peter:3:18 @{Because Christ also died} (\hoti kai Christos apethanen\). Songs:the best MSS.; later ones \epathen\ (suffered). The example of Christ should stir us to patient endurance. {For sins} (\peri hamartin\). "Concerning sins" (not his, but ours, strkjv@1:18|). \Peri\ (around, concerning) with \hamartias\ in the regular phrase for the sin offering (Leviticus:5:7; strkjv@6:30|), though \huper hamartias\ does occur (Ezekiel:43:25|). Songs:in the N.T. we find both \peri hamartin\ (Hebrews:5:3|) and \huper hamartin\ (Hebrews:5:1|). {Once} (\hapax\). Once for all (Hebrews:9:28|), not once upon a time (\pote\). {The righteous for the unrighteous} (\dikaios huper adikn\). Literally, "just for unjust" (no articles). See strkjv@1Peter:2:19| for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. {That he might bring us to God} (\hina hms prosagagi ti thei\). Purpose clause with \hina\, with second aorist active subjunctive of \prosag\ and the dative case \ti thei\. The MSS. vary between \hms\ (us) and \hums\ (you). The verb \prosag\ means to lead or bring to (Matthew:18:24|), to approach God (cf. \prosaggn\ in strkjv@Ephesians:2:18|), to present us to God on the basis of his atoning death for us, which has opened the way (Romans:3:25; strkjv@Hebrews:10:19f|.) {Being put to death in the flesh} (\thanattheis men sarki\). First aorist passive participle of \thanato\, old verb (from \thanatos\ death), to put to death. \Sarki\ is locative case of \sarx\. {But quickened in the spirit} (\zopoitheis de pneumati\). First aorist passive participle of \zopoie\ rare (Aristotle) verb (from \zopoios\ making alive), to make alive. The participles are not antecedent to \apethanen\, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See strkjv@1Corinthians:15:22| for the use of the verb for the resurrection of the body. But the use of the word \pneumati\ (locative case) in contrast with \sarki\ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22|. The following verses have caused more controversy than anything in the Epistle.
rwp@1Peter:3:20 @{Which aforetime were disobedient} (\apeithsasin pote\). First aorist active participle of \apeithe\ (for which verb see strkjv@3:20|) in the dative plural agreeing with \pneumasin\. These spirits now in prison once upon a time (\pote\) were disobedient (typical rebels, Hart calls them). {Waited} (\apexedecheto\). Imperfect middle of the double compound \apekdechomai\, late verb, probably first by Paul (1Corinthians:1:7|), though in the apocryphal _Acta Pauli_ (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (\apo, ek\) to wait out to the end, as for Christ's Second Coming (Phillipians:3:20|). A hundred years apparently after the warning (Genesis:5:32; strkjv@6:3; strkjv@7:6|) Noah was preparing the ark and Noah as a preacher of righteousness (2Peter:2:5|) forewarned the people, who disregarded it. {While the ark was a preparing} (\kataskeuazomens kibtou\). Genitive absolute with present passive participle of \kataskeuaz\, old compound (Matthew:11:10|), for \kibtos\ (ark) see on ¯Matthew:24:38|. {Wherein} (\eis hn\). "Into which" (the ark). {That is} (\tout' estin\). Explanatory expression like our English idiom (Romans:10:6|, etc.). {Souls} (\psuchai\). Persons of both sexes (living men) as in strkjv@Acts:2:41; strkjv@27:37|, etc. {Were saved} (\diesthsan\). First aorist passive indicative of \diasz\, old compound, to bring safe through as in strkjv@Acts:27:44|. {Through water} (\di' hudatos\). "By means of water" as the intermediate agent, an apparent change in the use of \dia\ in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews:11:7|) for the sake of the following illustration.
rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun szei\). Simplex verb (\sz\, not the compound \diasz\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidses agaths epertma eis theon\). Old word from \eperta\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \epertma\ or \suneidses\. {Through the resurrection of Jesus Christ} (\di' anastases Isou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.
rwp@1Peter:4:1 @{For as much then as Christ suffered in the flesh} (\Christou oun pathontos sarki\). Genitive absolute with second aorist active participle of \pasch\, to suffer, and the locative case of \sarx\ (flesh). The \oun\ (then, therefore) draws and applies the main lesson of strkjv@3:18-22|, the fact that Christ suffered for us. {Arm ye yourselves also} (\kai humeis hoplisasthe\). Direct middle first aorist imperative of \hopliz\, old verb from \hoplon\ (weapon, strkjv@John:18:3|), in metaphorical sense, here only in N.T. {With the same mind} (\tn autn ennoian\). Accusative of the thing (content), \ennoian\, old word (from \en, nous\), putting in mind, thinking, will, in N.T. only here and strkjv@Hebrews:4:12|. "Here again _Christus Patiens_ is our \hupogrammos\" (Bigg). {For} (\hoti\). Reason for the exhortation. {Hath ceased from sin} (\pepautai hamartias\). Perfect middle indicative of \pau\ to make cease and the ablative singular \hamartias\, but B reads the dative plural \hamartiais\ (cf. strkjv@Romans:6:1f.|). Temptation has lost its appeal and power with such a man.
rwp@1Peter:4:2 @{That ye no longer should live} (\eis to mketi bisai\). Purpose clause with \eis to\ (negative \m\) and the first aorist (for the Attic second aorist \binai\) active infinitive of \bio\, old verb, to spend a life (from \bios\, course of life, strkjv@Luke:8:14|), here only in N.T. {The rest of your time in the flesh} (\ton epiloipon en sarki chronon\). Accusative of time (\chronon\, period of time). \Epiloipon\ is old adjective (\epi, loipos\, remaining in addition), here only in N.T. But \eis to\ here can be result (so that) as in strkjv@Romans:1:20; strkjv@4:18|.
rwp@1Peter:4:3 @{Past} (\parelluths\). Perfect active participle of the compound verb \parerchomai\, old verb, to go by (beside) as in strkjv@Matthew:14:15| with \hra\ (hour). {May suffice} (\arketos\). No copula in the Greek, probably \estin\ (is) rather than \dunatai\ (can). Late and rare verbal adjective from \arke\, to suffice, in the papyri several times, in N.T. only here and strkjv@Matthew:6:34; strkjv@10:25|, apparently referring to Christ's words in strkjv@Matthew:6:34| (possibly an axiom or proverb). {To have wrought} (\kateirgasthai\). Perfect middle infinitive of \katergazomai\, common compound (\kata, ergon\ work) as in strkjv@1Corinthians:5:3|. {The desire} (\to boulma\). Correct text, not \thelma\. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans:2:21-24; strkjv@3:9-18; strkjv@Ephesians:2:1-3|) as today some Christians copy the ways of the world. {And to have walked} (\peporeumenous\). Perfect middle participle of \poreuomai\ in the accusative plural of general reference with the infinitive \kateirgasthai\. Literally, "having walked or gone." {In lasciviousness} (\en aselgeiais\). All these sins are in the locative case with \en\. "In unbridled lustful excesses" (2Peter:2:7; strkjv@2Corinthians:12:21|). {Lusts} (\epithumiais\). Cf. strkjv@2:11; strkjv@4:2|. {Winebibbings} (\oinophlugiais\). Old compound (\oinos\, wine, \phlu\, to bubble up), for drunkenness, here only in N.T. (also in strkjv@Deuteronomy:21:20|). {Revellings} (\komois\). Old word (from \keimai\, to lie down), rioting drinking parties, in N.T. here and strkjv@Galatians:5:21; strkjv@Romans:13:13|. {Carousings} (\potois\). Old word for drinking carousal (from \pin\, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance). {Abominable idolatries} (\athemitois eidlolatriais\). To the Christian all "idolatry," (\eidlon, latreia\), worship of idols, is "abominable," not allowed (alpha privative and \themitos\, \themistos\ the old form, verbal of \themiz\, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of \athemitos\ is by Peter also (Acts:10:28|) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, _Bible Studies_, p. 274).
rwp@1Peter:4:4 @{Wherein} (\en hi\). "In which thing" (manner of life). {They think it strange} (\xenizontai\). Present passive indicative of \xeniz\, old verb (from \xenos\, stranger), to entertain a guest (Acts:10:23|), to astonish (Acts:17:20|). See also strkjv@4:12|. "They are surprised or astonished." {That ye run not with them} (\m suntrechontn humn\). Genitive absolute (negative \m\) with present active participle of \suntrech\, old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks"). {Into the same excess of riot} (\eis tn autn ts astias anachusin\). \Anachusin\ (from \anache\ to pour forth) is a late and rare word, our overflowing, here only in N.T. \Astias\ is the character of an abandoned man (\astos\, cf. \asts\ in strkjv@Luke:15:13|), old word for a dissolute life, in N.T. only here, strkjv@Ephesians:5:18; strkjv@Titus:1:6|. {Speaking evil of you} (\blasphmountes\). Present active participle of \blasphme\ as in strkjv@Luke:22:65|. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race" (Bigg).
rwp@1Peter:4:8 @{Above all things} (\pro pantn\). See this phrase in strkjv@James:5:12|. {Being fervent} (\ekten echontes\). Present active participle of \echontes\ and predicate accusative of adjective \ektens\ (from \ektein\, to stretch out), stretched out, here only in N.T., "holding intent you love among yourselves." {For love covereth a multitude of sins} (\hoti agap kaluptei plthos hamartin\). See strkjv@James:5:20| for meaning, sins of the one loved, not of the one loving.
rwp@1Peter:5:3 @{Lording it over} (\katakurieuontes\). Present active participle of \katakurieu\, late compound (\kata, kurios\) as in strkjv@Matthew:20:25|. {The charge allotted to you} (\tn klrn\). "The charges," "the lots" or "the allotments." See it in strkjv@Acts:1:17,25| in this sense. The old word meant a die (Matthew:27:25|), a portion (Colossians:1:12; strkjv@1Peter:1:4|), here the charges assigned (cf. strkjv@Acts:17:4|). From the adjective \klrikos\ come our cleric, clerical, clerk. Wycliff translated it here "neither as having lordship in the clergie." {Making yourselves ensamples} (\tupoi ginomenoi\). Present active participle of \ginomai\ and predicate nominative \tupoi\ (types, models) for which phrase see strkjv@1Thessalonians:1:7|. Continually becoming. See strkjv@2:21| for \hupogrammos\ (writing-copy). {To the flock} (\tou poimniou\). Objective genitive.
rwp@1Peter:5:5 @{Be subject} (\hopotagte\). Second aorist passive imperative of \hupotass\. {Unto the elder} (\presbuterois\). Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in strkjv@5:1|. See a like change in meaning in strkjv@1Timothy:5:1,17|. {All} (\pantes\). All ages, sexes, classes. {Gird yourselves with humility} (\tn tapeinophrosunn egkombsasthe\). First aorist middle imperative of \egkomboomai\, late and rare verb (in Apollodorus, fourth cent. B.C.), here only in N.T., from \en\ and \kombos\ (knot, like the knot of a girdle). \Egkombma\ was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John:13:4ff.|) when he girded himself with a towel and taught the disciples, Peter in particular (John:13:9ff.|), the lesson of humility (John:13:15|). Peter had at last learned the lesson (John:21:15-19|). {The proud} (\huperphanois\). Dative plural of \huperphanos\ (James:4:6; strkjv@Romans:1:30|) after \antitassetai\ (present middle indicative of \antitass\ as in strkjv@James:4:6| (quoted there as here from strkjv@Proverbs:3:34|).
rwp@1Peter:5:6 @{Humble yourselves therefore} (\tapeinthte oun\). First aorist passive imperative of \tapeino\, old verb, for which see strkjv@Matthew:18:4|. Peter is here in the role of a preacher of humility. "Be humbled." {Under the mighty hand of God} (\hupo tn krataian cheira tou theou\). Common O.T. picture (Exodus:3:19; strkjv@20:33|, etc.). {That he may exalt you} (\hina hupssi\). Purpose clause with \hina\ and first aorist active subjunctive of \hupso\. Cf. strkjv@Luke:14:11; strkjv@Phillipians:2:9|. {In due time} (\en kairi\). Same phrase in strkjv@Matthew:24:45|.
rwp@1Peter:5:8 @{Be watchful} (\grgorsate\). First aorist active imperative of \grgore\, late present imperative from perfect \egrgora\ (to be awake) from \egeir\ (to arouse), as in strkjv@Matthew:24:42|. For \npsate\ see strkjv@1:13; strkjv@4:7|. {Your adversary} (\ho antidikos humn\). Old word for opponent in a lawsuit (Matthew:5:25|). {The devil} (\diabolos\). Slanderer. See on ¯Matthew:4:1|. {As a roaring lion} (\hs ruomenos len\). But Jesus is also pictured as the Lion of the tribe of Judah (Revelation:5:5|). But Satan {roars} at the saints. Present middle participle \ruomai\, old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See strkjv@Psalms:22:13|. {Whom he may devour} (\katapiein\). Second aorist active infinitive of \katapin\, to drink down. B does not have \tina\, Aleph has \tina\ (somebody), "to devour some one," while A has interrogative \tina\, "whom he may devour" (very rare idiom). But the devil's purpose is the ruin of men. He is a "peripatetic" (\peripatei\) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke:22:31|).
rwp@1Peter:5:9 @{Whom withstand} (\hi antistte\). Imperative second aorist active (intransitive) of \anthistmi\; same form in strkjv@James:4:7|, which see. Dative case of relative (\hi\). For the imperative in a subordinate clause see verse 12; strkjv@2Thessalonians:3:10; strkjv@2Timothy:4:15; strkjv@Hebrews:13:7|. Cowardice never wins against the devil (2Timothy:1:7|), but only courage. {Steadfast in your faith} (\stereoi ti pistei\). Locative case \pistei\. \Stereos\ is old adjective for solid like a foundation (2Timothy:2:19|). {The same sufferings} (\ta auta tn pathmatn\). An unusual construction with the genitive rather than the usual \ta auta pathmata\, perhaps as Hofmann suggests, "the same tax of sufferings" ("the same things in sufferings"). Probably this is correct and is like Xenophon's phrase in the _Memorabilia_ (IV. 8. 8), \ta tou grs epiteleisthai\ (to pay the tax of old age). {Are accomplished} (\epiteleisthai\). Present (and so process) middle (you are paying) or passive (is paid) infinitive of \epitele\, old verb, to accomplish (2Corinthians:7:1|). {In your brethren who are in the world} (\ti en ti kosmi humn adelphotti\). Associate-instrumental case \adelphotti\ (in N.T. only here and strkjv@2:17|, which see) after \ta auta\ (like strkjv@1Corinthians:11:5|) or dative after \epiteleisthai\. Even so \eidotes\ (second perfect active participle of \oida\) with an infinitive usually means "knowing how to" (object infinitive) as in strkjv@Luke:12:56; strkjv@Phillipians:3:18| rather than "knowing that" (indirect assertion) as taken above.
rwp@1Peter:5:12 @{By Silvanus} (\dia Silouanou\). Probably this postscript (12-14|) is in Peter's own handwriting, as Paul did (2Thessalonians:3:17f.; strkjv@Galatians:6:11-18|). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. {As I account him} (\hs logizomai\). Peter uses Paul's phrase (1Corinthians:4:1; strkjv@Romans:8:18|) in giving approval to Paul's former companion (Acts:15:40|). {I have written} (\egrapsa\). Epistolary aorist applying to this Epistle as in strkjv@1Corinthians:5:11| (not strkjv@1Corinthians:5:9|); strkjv@1Corinthians:9:15; strkjv@Galatians:6:11; strkjv@Romans:15:15; strkjv@Philemon:1:19,21|. {Briefly} (\di' olign\). "By few words," as Peter looked at it, certainly not a long letter in fact. Cf. strkjv@Hebrews:13:22|. {Testifying} (\epimarturn\). Present active participle of \epimarture\, to bear witness to, old compound, here alone in N.T., though the double compound \sunepimarture\ in strkjv@Hebrews:2:4|. {That this is the true grace of God} (\tautn einai alth charin tou theou\). Infinitive \einai\ in indirect assertion and accusative of general reference (\tautn\) and predicate accusative \charin\. Peter includes the whole of the Epistle by God's grace (1:10|) and obedience to the truth (John:1:17; Gal strkjv@2:5; strkjv@Colossians:1:6|). {Stand ye fast therein} (\eis hn stte\). "In which (grace) take your stand" (ingressive aorist active imperative of \histmi\).
rwp@1Peter:5:14 @{With a kiss of love} (\en philmati agaps\). As in strkjv@1Corinthians:16:20|. The abuse of this custom led to its confinement to men with men and women with women and to its final abandonment (_Apost. Const_. ii. 57, 12). {That are in Christ} (\tois en Christi\). This is the greatest of all secret orders and ties, one that is open to all who take Christ as Lord and Saviour.
rwp@Info_1Thessalonians @ FIRST THESSALONIANS FROM CORINTH A.D. 50 TO 51 BY WAY OF INTRODUCTION We cannot say that this is Paul's first letter to a church, for in strkjv@2Thessalonians:2:2| he speaks of some as palming off letters as his and in strkjv@2Thessalonians:3:17| he says that he appends his own signature to every letter after dictating it to an amanuensis (Romans:16:22|). We know of one lost letter (1Corinthians:5:11|) and perhaps another (2Corinthians:2:3|). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Thessalonians:3:6; strkjv@Acts:18:5|). They had brought supplies from the Macedonian churches to supply Paul's need (2Corinthians:11:9|), as the church in Philippi did once and again while Paul was in Thessalonica (Phillipians:4:15f.|). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Acts:18:3|) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" (\suneicheto ti logi Paulos\). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of strkjv@2Thessalonians:2:1f.| where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. Songs:Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.
rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\ti ekklsii Thessaloniken\). The dative case in address. Note absence of the article with \Thessaloniken\ because a proper name and so definite without it. This is the common use of \ekklsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en thei patri kai kurii Jsou Christi\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \thei patri\ and \kurii Jsou Christi\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\stra Isoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirn\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair\, rejoice) from which \charizomai\ comes. {Peace} (\eirn\) is more than the Hebrew _shalm_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.
rwp@1Thessalonians:1:2 @{We give thanks} (\eucharistoumen\). Late denominative verb \euchariste\ from \eucharistos\ (grateful) and that from \eu\, well and \charizomai\, to show oneself kind. See \charis\ in verse 1|. "The plural implies that all three missionaries prayed together" (Moffatt). {Always} (\pantote\). Late word, rare in LXX. Songs:with \euchariste\ in strkjv@2Thessalonians:1:3; strkjv@2:13; strkjv@1Corinthians:1:4; strkjv@Ephesians:5:20; strkjv@Phillipians:1:3|. Moffatt takes it to mean "whenever Paul was at his prayers." Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude" (Milligan), "in tune with the Infinite." {For you all} (\peri pantn humn\). Paul "encircled (\peri\, around) them all," including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase "you all," particularly in Phil. (Phillipians:1:3,7|). {Making mention} (\mneian poioumenoi\). Paul uses this very idiom in Rom strkjv@1:9; strkjv@Ephesians:1:16; strkjv@Philemon:1:4|. Milligan cites a papyrus example of \mneian poioumenoi\ in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? {In} here is \epi=\"in the time of our prayers." "Each time that they are engaged in prayers the writers mention the names of the converts" (Frame).
rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.
rwp@1Thessalonians:1:4 @{Knowing} (\eidotes\). Second perfect active participle of \oida\ (\eidon\), a so-called causal participle=since we know, the third participle with the principal verb \eucharistoumen\, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, _Grammar_, P. 1128). {Beloved by God} (\gapmenoi hupo [tou] theou\). Perfect passive participle of \agapa\, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of \adelphoi\ here (often in this Epistle as strkjv@2:1,14,17; strkjv@3:7; strkjv@4:1,10|), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. strkjv@Jude:1:3|) though in Sirach strkjv@45:1 and on the Rosetta Stone. But in strkjv@2Thessalonians:2:13| he quotes "beloved by the Lord" from strkjv@Deuteronomy:33:12|. The use of \adelphoi\ for members of the same brotherhood can be derived from the Jewish custom (Acts:2:29,37|) and the habit of Jesus (Matthew:12:48|) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's _Vocabulary_). {Your election} (\tn eklogn humn\). That is the election of you by God. It is an old word from \eklegomai\ used by Jesus of his choice of the twelve disciples (John:15:16|) and by Paul of God's eternal selection (Ephesians:1:4|). The word \eklog\ is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts:9:15; strkjv@1Thessalonians:1:4; strkjv@Romans:9:11; strkjv@11:5,7,58; strkjv@2Peter:1:10|). The divine \eklog\ was manifested in the Christian qualities of verse 3| (Moffatt).
rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hmn\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenth eis hums\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis hums\ like the _Koin_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagii kai plrophorii polli\). Preposition \en\ repeated with \logi, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plrophorii\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plrophore\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kaths oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenthmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenthmen\, (not \metha\, we were). An epexegetical comment with {for your sake} (\di' hums\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.
rwp@1Thessalonians:1:7 @{Songs:that ye became} (\hste genesthai humas\). Definite result expressed by \hste\ and the infinitive \genesthai\ (second aorist middle of \ginomai\) as is common in the _Koin_. {An ensample} (\tupon\). Songs:B D, but Aleph A C have \tupous\ (plural). The singular looks at the church as a whole, the plural as individuals like \hums\. \Tupos\ is an old word from \tupt\, to strike, and so the mark of a blow, print as in John strkjv@20:25|. Then the figure formed by the blow, image as in strkjv@Acts:7:43|. Then the mould or form (Romans:6:17; strkjv@Acts:23:25|). Then an example or pattern as in strkjv@Acts:7:44|, to be imitated as here, strkjv@Phillipians:3:17|, etc. It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word _type_ for printers is this same word with one of its meanings. Note separate article with both Macedonia (\ti Makedonii\) and Achaia (\ti Achaii\) treated as separate provinces as they were.
rwp@1Thessalonians:1:8 @{From you hath sounded forth} (\aph' humn exchtai\). Perfect passive indicative of \exche\, late compound verb (\ex, chos, ch, ch\, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo. Nowhere else in the N.T. Songs:"from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the \logos tou Kuriou\" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). {But in every place} (\all' en panti topi\). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. {Your faith to God-ward} (\h pistis humn h pros ton theon\). Literally, {the faith of you that toward the God}. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10|). {Is gone forth} (\exelluthen\). Second perfect active indicative of old verb \exerchomai\, to go out, state of completion like \exchtai\ above. {Songs:that we need not to speak anything} (\hste m chreian echein hms lalein ti\). \Hste\ with the infinitive for actual result as in verse 7|. No vital distinction between \lalein\ (originally to chatter as of birds) and \legein\, both being used in the _Koin_ for speaking and preaching (in the N.T.).
rwp@1Thessalonians:1:9 @{They themselves} (\autoi\). The men of Macedonia, voluntarily. {Report} (\apaggellousin\). Linear present active indicative, keep on reporting. {What manner of entering in} (\hopoian eisodon\). What sort of entrance, qualitative relative in an indirect question. {We had} (\eschomen\). Second aorist active (ingressive) indicative of the common verb \ech\. {And how} (\kai ps\). Here the interrogative adverb \ps\ in this part of the indirect question. This part about "them" (you) as the first part about Paul. The verb \epistreph\ is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In strkjv@Galatians:4:9| Paul uses it for turning to the weak and beggarly elements of Judaism. {From idols} (\apo tn eidoln\). Old word from \eidos\ (figure) for image or likeness and then for the image of a heathen god (our _idol_). Common in the LXX in this sense. In strkjv@Acts:14:15| Paul at Lystra urged the people {to turn from these vain things to the living God} (\apo toutn tn matain epistrephein epi theon znta\), using the same verb \epistrephein\. Here also Paul has a like idea, {to serve a living and true God} (\douleuein thei znti kai althini\). No article, it is true, but should be translated "the living and true God" (cf. strkjv@Acts:14:15|). Not "dead" like the idols from which they turned, but alive and genuine (\althinos\, not \alths\).
rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek tn ourann\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon geiren ek [tn] nekrn\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Isoun ton ruomenon hms ek ts orgs ts erchomens\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts:17:31f.|). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.
rwp@1Thessalonians:2:1 @{For yourselves know} (\autoi gar oidate\). This explanatory \gar\ takes up in verses 1-12| the allusion in strkjv@1:9| about the "report" concerning the entrance (\eisodon\, way in, \eis, hodon\), {unto you} (\tn pros hums\). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the \hoti\ clause {that it hath not been found vain} (\hoti ou ken gegonen\). Literally, {that it has not become empty}. Second perfect active (completed state) of \ginomai\. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: _Non inanis, sed plena virtutis_. Cf. strkjv@1:5|. \Kenos\ is hollow, empty, while \mataios\ is fruitless, ineffective. In strkjv@1Corinthians:15:14,17| Paul speaks of \kenon to krugma\ ({empty the preaching}) and \mataia h pistis\ ({vain the faith}). One easily leads to the other.
rwp@1Thessalonians:2:2 @{But having suffered before} (\alla propathontes\). Strong adversative \alla\, antithesis to \ken\. Appeal to his personal experiences in Thessalonica known to them ({as ye know}, \kaths oidate\). Second aorist active participle of \propasch\, old compound verb, but here alone in the N.T. The force of \pro-\ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). {And been shamefully entreated in Philippi} (\kai hubristhentes en Philippois\). First aorist passive participle of \hubriz\, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see strkjv@Acts:16:16-40|, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. {We waxed bold in our God} (\eparrsiasametha en ti thei hmn\). Ingressive first aorist middle of \parrsiazomai\, old deponent verb from \parrsia\ (full story, \pan-, rsia\). In his reply to Festus (Acts:26:26|) Paul uses \parrsiazomenos lal\, {being bold I speak}, while here he has {we waxed bold to speak} (\eparrsiasametha lalsai\). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, {unto you} (\pros hums\), be the consequences what they might, {the gospel of God in much conflict}, (\to euaggelion tou theou en polli agni\). This figure of the athletic games (\agn\) may refer to outward conflict like strkjv@Phillipians:1:30| or inward anxiety (Colossians:2:1|). He had both in Thessalonica.
rwp@1Thessalonians:2:3 @{Exhortation} (\paraklsis\). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort. {Not of error} (\ouk ek plans\). This word is same as \plana\, to lead astray (2Timothy:3:13|) like Latin _errare_. Passive idea of {error} here rather than deceit. That is seen in {nor in guile} (\oude en doli\) from \del\, to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life. {Nor of uncleanness} (\oude ex akatharsias\). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.
rwp@1Thessalonians:2:4 @{But even as we have been approved by God} (\alla kaths dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz\, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy. {To be entrusted with the gospel} (\pisteuthnai to euaggelion\). First aorist passive infinitive of \pisteu\, common verb for believing, from \pistis\ (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in strkjv@1Corinthians:9:17; strkjv@Galatians:2:7; strkjv@Romans:3:2; strkjv@1Timothy:1:11; strkjv@Titus:1:3|, though the active had the dative of the person. {Songs:we speak} (\houts laloumen\). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God. {Not as pleasing men} (\ouch hs anthrpois areskontes\). Dative case with \aresk\ as in strkjv@Galatians:1:10|. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb \dokimaz\ used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Corinthians:4:5|).
rwp@1Thessalonians:2:6 @{Nor seeking glory of men} (\oute ztountes ex anthrpn doxan\). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See strkjv@Acts:20:19; strkjv@2Corinthians:4:5; strkjv@Ephesians:4:2|. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (\ex\) men. {Neither from you nor from others} (\oute aph' humn oute aph' alln\). He widens the negation to include those outside of the church circles and changes the preposition from \ex\ (out of) to \apo\ (from). {When we might have been burdensome, as apostles of Christ} (\dunamenoi en barei einai hs Christou apostoloi\). Westcott and Hort put this clause in verse 7|. Probably a concessive participle, {though being able to be in a position of weight} (either in matter of finance or of dignity, or a burden on your funds or "men of weight" as Moffatt suggests). Milligan suggests that Paul "plays here on the double sense of the phrase" like the Latin proverb: _Honos propter onus_. Songs:he adds, including Silas and Timothy, {as Christ's apostles}, as missionaries clearly, whether in the technical sense or not (cf. strkjv@Acts:14:4,14; strkjv@2Corinthians:8:23; strkjv@11:13; strkjv@Romans:16:7; strkjv@Phillipians:2:25; strkjv@Revelation:2:2|). They were entitled to pay as "Christ's apostles" (cf. strkjv@1Corinthians:9; strkjv@2Corinthians:11:7ff.|), though they had not asked for it.
rwp@1Thessalonians:2:7 @{But we were gentle in the midst of you} (\alla egenthmen npioi en mesi humn\). Note \egenthmen\ (became), not \metha\ (were). This rendering follows \pioi\ instead of \npioi\ (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer \pioi\ as making better sense. Dibelius terms \npioi\ _unmoglich_ (impossible), but surely that is too strong. Paul is fond of the word \npioi\ (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds. {As when a nurse cherishes her own children} (\hs ean trophos thalpi ta heauts tekna\). This comparative clause with \hs ean\ (Mark:4:26; strkjv@Galatians:6:10| without \ean\ or \an\) and the subjunctive (Robertson, _Grammar_, p. 968) has a sudden change of the metaphor, as is common with Paul (1Timothy:5:24; strkjv@2Corinthians:3:13ff.|) from {babes} to {nurse} (\trophos\), old word, here only in the N.T., from \treph\, to nourish, \troph\, nourishment. It is really the mother-nurse "who suckles and nurses her own children" (Lightfoot), a use found in Sophocles, and a picture of Paul's tender affection for the Thessalonians. \Thalp\ is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and strkjv@Ephesians:5:29|.
rwp@1Thessalonians:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnmoneu\ in strkjv@1:3|. {Night and day} (\nuktos kai hmeras\). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. Songs:in strkjv@3:10|. {That we might not burden any of you} (\pros to m epibarsai tina humn\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekruxamen\). {We heralded} (from \krux\, herald) to you, common verb for preach.
rwp@1Thessalonians:2:11 @{As a father with his own children} (\hs patr tekna heautou\). Change from the figure of the mother-nurse in verse 7|. There is ellipse of a principal verb with the participles \parakalountes, paramuthoumenoi, marturoumenoi\. Lightfoot suggests \enouthetoumen\ (we admonished) or \egenthmen\ (we became). The three participles give three phases of the minister's preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (\parakale\) is common in the N.T.
rwp@1Thessalonians:2:17 @{Being bereaved of you} (\aporphanisthentes aph' humn\). First aorist passive participle of the rare compound verb (\aporphaniz\, in Aeschylus, but nowhere else in N.T.). Literally, {being orphaned from you} (\aph' humn\, ablative case). Paul changes the figure again (\trophos\ or mother nurse in verse 7|, \npios\ or babe in verse 7|, \patr\ or father in verse 11|) to {orphan} (\orphanos\). He refers to the period of separation from them, {for a short season} (\pros kairon hras\) for a season of an hour. This idiom only here in N.T., but \pros kairon\ in strkjv@Luke:8:13| and \pros hran\ in strkjv@2Corinthians:7:8|. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. {In presence, not in heart} (\prospi ou kardii\). Locative case. \Prospon\, old word (\pros, ops\, in front of the eye, face) for face, look, person. Literally, {in face or person}. His heart was with them, though they no longer saw his face. Heart, originally \kardia\, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (\nous\). "Out of sight, not out of mind" (Rutherford). {Endeavoured the more exceedingly} (\perissoters espoudasamen\). Ingressive aorist active indicative of \spoudaz\, old word to hasten (from \spoud, speud\). {We became zealous}. Comparative adverb \perissoters\ from \perisson\, more abundantly than before being orphaned from you. {Your face} (\to prospon humn\). Cf. his {face} above. {With great desire} (\en polli epithumii\). {In much longing} (\epithumia\ from \epi\ and \thumos\, \epithume\, to run after, to yearn after, whether good or bad).
rwp@1Thessalonians:3:9 @{Render again unto God} (\ti thei antapodounai\). Second aorist active infinitive of double compound verb \ant-apodidmi\, to give back (\apo\) in return for (\anti\). Old verb rare in N.T., but again in strkjv@2Thessalonians:1:6|. {For you} (\peri humn\). Around (concerning) you, while in verse 2| \huper\ (over is used for "concerning your faith." {For} (\epi\). Basis again as cause or ground for the joy. {Wherewith we joy} (\hi chairomen\). Probably cognate accusative \hn\ with \chairomen\ attracted to locative \chari\ (Matthew:2:10|).
rwp@1Thessalonians:3:11 @{Our God and Father himself} (\autos ho theos kai patr hmn\). Note one article with both substantives for one person. {And our Lord Jesus} (\kai ho Kurios hmn Isous\). Separate article here with \Isous\. In strkjv@Titus:2:13; strkjv@2Peter:1:1| only one article (not two) treating "our God and Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus Christ" in strkjv@2Peter:1:11; strkjv@2:20; strkjv@3:18|. {Direct our way} (\kateuthunai tn hodon hmn\). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of \kateuthun\, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from \m genoito\ ({may it not come to pass}) the optative in a wish of the third person is found in N.T. only in strkjv@1Thessalonians:3:11,12; strkjv@5:23; strkjv@2Thessalonians:2:17; strkjv@3:5,16; strkjv@Romans:15:5,13|.
rwp@1Thessalonians:4:3 @{Your sanctification} (\ho hagiasmos humn\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz\ and both to take the place of the old words \hagiz, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo ts porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.
rwp@1Thessalonians:4:4 @{That each one of you know how} (\eidenai hekaston humn\). Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity). {To possess himself of his own vessel} (\to heautou skeuos ktasthai\). Present middle infinitive of \ktaomai\, to acquire, not \kektsthai\, to possess. But what does Paul mean by "his own vessel"? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife "in sanctification and honour," words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.
rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri ts philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapin alllous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa\, not \phile\.
rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin humn\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.
rwp@1Thessalonians:4:13 @{We would not have} (\ou thelomen\). We do not wish. {You ignorant} (\humas agnoein\). Old word, not to know (\a\ privative, \gno-\, root of \ginsk\). No advantage in ignorance of itself. {Concerning them that fall asleep} (\peri tn koimmenn\). Present passive (or middle) participle (Aleph B) rather than the perfect passive \kekoimmenn\ of many later MSS. From old \koima\, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John:11:11|) and N.T. generally (cf. our word _cemetery_). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. {Even as the rest which have no hope} (\kaths hoi loipoi hoi m echontes elpida\). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.
rwp@1Thessalonians:5:7 @{They that be drunken are drunken in the night} (\hoi methuskomenoi nuktos methuousin\). No need of "be" here, they that are drunken. No real difference in meaning between \methusk\ and \methu\, to be drunk, except that \methusk\ (inceptive verb in \-sk\) means to get drunk. {Night} (\nuktos\, genitive by night) is the favourite time for drunken revelries.
rwp@1Thessalonians:5:9 @{But unto the obtaining of salvation through our Lord Jesus Christ} (\alla eis peripoisin strias dia tou Kuriou hmn Isou Christou\). The difficult word here is \peripoisin\ which may be passive, God's possession as in strkjv@1Peter:2:9|, or active, obtaining, as in strkjv@2Thessalonians:2:14|. The latter is probably the idea here. We are to keep awake so as to fulfil God's purpose (\etheto\, appointed, second aorist middle indicative of \tithmi\) in calling us. That is our hope of final victory (salvation in this sense).
rwp@1Thessalonians:5:11 @{Build each other up} (\oikodomeite heis ton hena\). Literally, build ye, one the one (\heis\ nominative in partitive apposition with unexpressed \humeis\ subject of \oikodomeite\. Then \ton hena\ the accusative in partitive apposition with the unexpressed \heautous\ or \alllous\. See the same idiom in strkjv@1Corinthians:4:6| {one in behalf of the one}, \heis huper tou henos\. Build is a favourite Pauline metaphor.
rwp@1Thessalonians:5:12 @{Them that labour among you} (\tous kopintas en humin\). Old word for toil even if weary. {And are over you in the Lord} (\kai proistamenous humn en Kurii\). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them. {And admonish you} (\kai nouthetountas humas\). Old verb from \nouthets\ and this from \nous\ (mind) and \tithmi\, to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.
rwp@1Thessalonians:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale\, the compound adjective (\oligos\, little or small, \psuch\, 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 tn asthenn\). Middle voice with genitive of \antech\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!
rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos ts eirns\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai hums\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotels\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\humn to pneuma kai h psuch kai to sma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuch\, mind \nous\, heart \kardia\, the inward man \ho es anthrpos\) and the outer man (\sma, ho ex anthrpos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklron trthei\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempts\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en ti parousii\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).
rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagn\). A late _Koin_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou stros hmn\). Genitive case with \epitagn\. In the LXX \str\ (old word from \sz\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\ts elpidos hmn\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).
rwp@1Timothy:1:11 @{Of the blessed God} (\tou makariou theou\). Applied to God only here and strkjv@6:15|, but in strkjv@Titus:2:13| \makarios\ occurs with \elpis\ (hope) of the "epiphany of our great God and Saviour Jesus Christ." {Which was committed to my trust} (\ho episteuthn eg\). "with which (\ho\ accusative retained with first aorist passive verb \episteuthn\) I was entrusted."
rwp@1Timothy:1:15 @{Faithful is the saying} (\pistos ho logos\). Five times in the Pastorals (1Timothy:1:15; strkjv@3:1; strkjv@4:9; strkjv@Titus:3:8; strkjv@2Timothy:2:11|). It will pay to note carefully \pistis, pisteu, pistos\. Same use of \pistos\ (trustworthy) applied to \logos\ in strkjv@Titus:1:9; strkjv@Revelation:21:5; strkjv@22:6|. Here and probably in strkjv@2Timothy:2:11| a definite saying seems to be referred to, possibly a quotation (\hoti\) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in strkjv@John:9:37; strkjv@11:27; strkjv@16:28; strkjv@18:37|. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in strkjv@Luke:5:32; strkjv@John:12:47|. {Acceptation} (\apodochs\). Genitive case with \axios\ (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and strkjv@4:9|. {Chief} (\prtos\). Not \n\ (I was), but \eimi\ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In strkjv@1Corinthians:15:9| he had called himself "the least of the apostles" (\elachistos tn apostoln\). In strkjv@Ephesians:3:8| he refers to himself as "the less than the least of all saints" (\ti elachistoteri pantn hagin\). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians:2:6-10|) and superior to the Judaizers (2Corinthians:11:5f.; strkjv@12:11|). It is not mock humility here, but sincere appreciation of the sins of his life (cf. strkjv@Romans:7:24|) as a persecutor of the church of God (Galatians:1:13|), of men and even women (Acts:22:4f.; strkjv@26:11|). He had sad memories of those days.
rwp@1Timothy:1:16 @{In me as chief} (\en emoi prti\). Probably starts with the same sense of \prtos\ as in verse 15| (rank), but turns to order (first in line). Paul becomes the "specimen" sinner as an encouragement to all who come after him. {Might shew forth} (\endeixtai\). First aorist middle subjunctive (purpose with \hina\) of \endeiknumi\, to point out, for which see strkjv@Ephesians:2:7| (same form with \hina\). {Longsuffering} (\makrothumian\). Common Pauline word (2Corinthians:6:6|). {For an ensample} (\pros hupotupsin\). Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only in N.T.) from late verb \hupotupo\ (in papyri) to outline. Songs:substantive here is a sketch, rough outline. Paul is a sample of the kind of sinners that Jesus came to save. See \hupodeigma\ in strkjv@2Peter:2:6|.
rwp@1Timothy:1:18 @{I commit} (\paratithemai\). Present middle indicative of old and common verb, to place beside (\para\) as food on table, in the middle to entrust (Luke:12:48|) and used by Jesus as he was dying (Luke:23:46|). Here it is a banking figure and repeated in strkjv@2Timothy:2:2|. {According to the prophecies which went before on thee} (\kata tas proagousas epi se prophteias\). Intransitive use of \proag\, to go before. When Timothy first comes before us (Acts:16:2|) "he was testified to" (\emartureito\) by the brethren. He began his ministry rich in hopes, prayers, predictions. {That by them thou mayest war the good warfare} (\hina strateui en autais tn kaln strateian\). Cognate accusative (\strateian\, old word from \strateu\, in N.T. only here and strkjv@2Corinthians:4:4|) with \strateui\ (second person singular middle present subjunctive of \strateu\, old verb chiefly in Paul in N.T., strkjv@1Corinthians:9:7; strkjv@2Corinthians:10:3|). As if in defensive armour.
rwp@1Timothy:2:2 @{For kings} (\huper basilen\). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting. {And all them that are in high place} (\kai pantn tn en huperochi ontn\). \Huperoch\ is old word (from \huperochos\ and this from \huper\ and \ech\), but in N.T. only here and strkjv@1Corinthians:2:1|. {That we may lead} (\hina diagmen\). Purpose clause with present active subjunctive of \diag\, an old and common verb, but in N.T. only here and strkjv@Titus:3:3|. {Tranquil} (\remon\). Late adjective from the old adverb \rema\ (stilly, quietly). Here only in N.T. {Quiet} (\hsuchion\). Old adjective, once in LXX (Isaiah:66:2|), in N.T. only here and strkjv@1Peter:3:4|. {Life} (\bion\). Old word for course of life (not \z\). Songs:Luke:8:14|. {Gravity} (\semnotti\). Old word from \semnos\ (Phillipians:4:8|), in N.T. only here, strkjv@3:4; strkjv@Titus:2:7|.
rwp@1Timothy:2:6 @{A ransom for all} (\antilutron huper pantn\). "A reminiscence of the Lord's own saying" (Lock) in strkjv@Matthew:20:28| (Mark:10:45|) where we have \lutron anti polln\. In the papyri \huper\ is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. \Anti\ has more the idea of exchange and \antilutron huper\ combines both ideas. \Lutron\ is the common word for ransom for a slave or a prisoner. Paul may have coined \antilutron\ with the saying of Christ in mind (only one MS. of strkjv@Psalms:48:9| and Orph. _Litt_. 588). See strkjv@Galatians:1:4| "who gave himself for our sins." {The testimony} (\to marturion\). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like \to adunaton\ in strkjv@Romans:8:3|. {In its own times} (\kairois idiois\). Locative case as in strkjv@6:15; strkjv@Titus:1:3|. See strkjv@Galatians:6:9| for "due season." There is no predicate or participle here, "the testimony in its due seasons" (plural).
rwp@1Timothy:2:8 @{I desire} (\boulomai\). Songs:Phillipians:1:12|. {The men} (\tous andras\). Accusative of general reference with the infinitive \proseuchesthai\. The men in contrast to "women" (\gunaikas\) in 9|. It is public worship, of course, and "in every place" (\en panti topi\) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now. {Lifting up holy hands} (\epairontas hosious cheiras\). Standing to pray. Note also \hosious\ used as feminine (so in Plato) with \cheiras\ instead of \hosias\. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See strkjv@Luke:24:50|. Adverb \hosis\ in strkjv@1Thessalonians:2:10| and \hosiots\ in strkjv@Ephesians:4:24|. {Without wrath and disputing} (\chris orgs kai dialogismou\). See strkjv@Phillipians:2:14|.
rwp@1Timothy:2:9 @{In like manner that women} (\hosauts gunaikas\). \Boulomai\ must be repeated from verse 8|, involved in \hosauts\ (old adverb, as in strkjv@Romans:8:26|). Parry insists that \proseuchomenas\ (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 11-15| (White). {Adorn themselves} (\kosmein heautas\). Present active infinitive after \boulomai\ understood. Old word from \kosmos\ (arrangement, ornament, order, world). See strkjv@Luke:21:5; strkjv@Titus:2:10|. See strkjv@1Corinthians:11:5ff.| for Paul's discussion of women's dress in public worship. {In modest apparel} (\en katastoli kosmii\). \Katastol\ is a late word (a letting down, \katastell\, of demeanour or dress, arrangement of dress). Only here in N.T. \Kosmios\ is old adjective from \kosmos\ and means well-arranged, becoming. W. H. have adverb in margin (\kosmis\). {With shamefastness} (\meta aidous\). Old word for shame, reverence, in N.T. only here and strkjv@Hebrews:12:28|. {Sobriety} (\sphrosuns\). Old word, in N.T. only here, verse 15|, and strkjv@Acts:26:15| (Paul also). {Not with braided hair} (\m en plegmasin\). Old word from \plek\, to plait, to braid, for nets, baskets, here only in N.T. Cf. strkjv@1Peter:3:1| (\emploks\). {And gold} (\en chrusii\). Locative case with \en\ repeated. Some MSS. read \chrusi\. Both used for gold ornaments. {Or pearls} (\ margaritais\). See strkjv@Matthew:7:6| for this word. {Or costly raiment} (\ himatismi polutelei\). \Himatismos\ a common _Koin_ word from \himatiz\, to clothe. \Polutels\, old word from \polus\ and \telos\ (great price). See strkjv@Mark:14:3|.
rwp@1Timothy:2:15 @{Through the child-bearing} (\dia ts teknogonias\). Late and rare word (in Aristotle). Here alone in N.T. From \teknogonos\ and this from \teknon\ and root \gen\. This translation makes it refer to the birth of the Saviour as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own. "She will be saved" (\sthsetai\) in this function, not by means of it. {If they continue} (\ean meinsin\). Condition of third class, \ean\ with first aorist active subjunctive of \men\, to continue. Note change to plural from the singular (\sthsetai\).
rwp@1Timothy:3:6 @{Not a novice} (\m neophuton\). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" (\neos, phu\). Only here in N.T. {Lest} (\hina m\). "That not." {Being puffed up} (\tuphtheis\). First aorist passive participle of \tupho\, old word (from \tuphos\, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; strkjv@6:4; strkjv@2Timothy:3:4|. {He fall into} (\empesi eis\). Second aorist active subjunctive with \hina m\, negative purpose, of \empipt\, old verb, to fall into. Note both \en\ and \eis\ as in strkjv@Matthew:12:11; strkjv@Luke:10:36|. {The condemnation of the devil} (\krima tou diabolou\). See strkjv@Romans:3:8| for \krima\. Best to take \tou diabolou\ as objective genitive, though subjective in verse 7|, "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).
rwp@1Timothy:3:7 @{From them that are without} (\apo tn exthen\). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:10:32; strkjv@Colossians:4:5|. There are, of course, two sides to this matter. {Reproach} (\oneidismon\). Late word from \oneidiz\. See strkjv@Romans:15:3|. {The snare of the devil} (\pagida tou diabolou\). Here subjective genitive, snare set by the devil. \Pagis\, old word from \pgnumi\, to make fast. Songs:a snare for birds (Luke:21:35|), any sudden trap (Romans:11:9|), of sin (1Timothy:6:9|), of the devil (1Timothy:3:7; strkjv@2Timothy:2:26|). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6|, money strkjv@6:9|, women, ambition).
rwp@1Timothy:4:6 @{If thou put the brethren in mind of these things} (\tauta hupotithemenos tois adelphois\). Present middle participle of \hupotithmi\, to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren." {Thou shalt be a good minister of Christ Jesus} (\kalos esi diakonos Christou Isou\). This beautiful phrase covers one's whole service for Christ (3:1-7|). {Nourished in} (\entrephomenos\). Present passive participle of \entreph\, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.T. {The words of the faith} (\tois logois ts pistes\). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. {Which thou hast followed} (\hi parkolouthkas\). Perfect active indicative of \parakolouthe\, old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke:1:3; strkjv@1Timothy:4:6; strkjv@2Timothy:3:10|). With associative instrumental case \hi\ (which).
rwp@1Timothy:4:10 @{To this end} (\eis touto\). The godliness (\eusebeia\) of verse 8|. See strkjv@2Corinthians:6:10| as Paul's own commentary. {We labour} (\kopimen\, strkjv@Colossians:1:29|) {and strive} (\kai agnizometha\, strkjv@Colossians:1:29|). Both Pauline words. {Because we have set our hope} (\hoti elpikamen\). Perfect active indicative of \elpiz\ (Romans:15:12|). {Saviour of all men} (\str pantn anthrpn\). See strkjv@1:1| for \str\ applied to God as here. Not that all men "are saved" in the full sense, but God gives life (6:13|) to all (Acts:17:28|). {Specially of them that believe} (\malista pistn\). Making a distinction in the kinds of salvation meant. "While God is potentially Saviour of all, He is actually Saviour of the \pistoi\" (White). Songs:Jesus is termed "Saviour of the World" (John:4:42|). Cf. strkjv@Galatians:6:10|.
rwp@1Timothy:4:15 @{Be diligent in these things} (\tauta meleta\). Old verb from \melet\ (care, practice), present active imperative, "keep on practising these things." In N.T. only here and strkjv@Acts:4:25|. {Give thyself wholly to them} (\en toutois isthi\). Present imperative second person singular of \eimi\, "keep on in these things." Note five uses of \en\ in verse 12| and three datives in verse 14|. Plutarch (Pomp. 656 B) says Caesar was \en toutois\ ("in these things"). It is like our "up to his ears" in work (\in medias res\) and sticking to his task. {Thy progress} (\sou h prokop\). _Koin_ word from \prokopt\, to cut forward, to blaze the way, in N.T. only here and strkjv@Phillipians:1:12,25|. Paul's concern (purpose, \hina\ and present subjunctive \i\ of \eimi\) is that Timothy's "progress" may be "manifest to all." It is inspiring to see a young preacher grow for then the church will grow with him.
rwp@1Timothy:4:16 @{Take heed to thyself} (\epeche seauti\). Present active imperative of old verb \epech\, to hold upon (Phillipians:2:1,16|), but here \ton noun\ (the mind) must be supplied as in strkjv@Acts:3:5| and as is common with \prosech\. With dative case \seauti\. "Keep on paying attention to thyself." Some young preachers are careless about their health and habits. Some are too finical. {And to the teaching} (\kai ti didaskalii\). This is important also. {Continue in these things} (\epimene autois\). Present active imperative of \epimen\, old and common verb to stay by the side of a person or thing. See strkjv@Romans:6:1; strkjv@Colossians:1:23|. "Stay by them," "stick to them," "see them through." "Stick to the business of framing your own life and your teaching on right lines" (Parry). {Thou shalt save} (\sseis\). Future active of \sz\, effective future, finally save. Cf. strkjv@1Corinthians:9:27; strkjv@John:10:9|.
rwp@1Timothy:5:3 @{That are widows indeed} (\tas onts chras\). For \onts\ (actually, really), see strkjv@Luke:23:47; strkjv@1Corinthians:14:25|; and verse 5|. For widows (\chra\) see strkjv@Mark:12:40,42; strkjv@Acts:6:1; strkjv@1Corinthians:7:8|. Parry notes that in verses 3-8| Paul discusses widows who are in distress and 9-16| those who are in the employment of the local church for certain work. Evidently, as in Acts strkjv@6:1-6|, so here in Ephesus there had arisen some trouble over the widows in the church. Both for individual cases of need and as a class Timothy is to show proper respect (\tim\, keep on honouring) the widows.
rwp@1Timothy:5:11 @{But younger widows refuse} (\neteras de chras paraitou\). Present middle imperative as in strkjv@4:7|. "Beg off from." They lack experience as above and they have other ambitions. {When they have waxed wanton} (\hotan katastrniassin\). First aorist (ingressive) active subjunctive of \katastrnia\, late compound (only here and Ignatius), to feel the impulse of sexual desire, but simplex \strnia\ (Revelation:18:7,9|). Souter renders it here "exercise youthful vigour against Christ" (\tou Christou\, genitive case after \kata\ in composition).
rwp@1Timothy:5:17 @{The elders that rule well} (\hoi kals proesttes presbuteroi\). See verse 1| for ordinary sense of \presbuteros\ for "older man." But here of position in same sense as \episkopos\ (3:2|) as in strkjv@Titus:1:5| = \episkopos\ in verse 7|. Cf. Luke's use of \presbuteros\ (Acts:20:17|) = Paul's \episkopous\ (Acts:20:28|). \Proesttes\ is second perfect active participle of \proistmi\ (intransitive use) for which see strkjv@3:4|. {Let be counted worthy} (\axiousthsan\). Present passive imperative of \axio\, to deem worthy (2Thessalonians:1:11|). With genitive case here. {Of double honour} (\dipls tims\). Old and common contract adjective (\diploos\, two-fold, in opposition to \haploos\, single fold). But why "of double honour"? See strkjv@6:1| for "of all honour." White suggests "remuneration" rather than "honour" for \tims\ (a common use for price or pay). Liddon proposes "honorarium" (both honour and pay and so "double"). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. {Especially those who labour in word and teaching} (\malista hoi kopintes en logi kai didaskalii\). Either those who work hard or toil (usual meaning of \kopia\, strkjv@2Timothy:2:6|) in preaching and teaching (most probable meaning. See verse 18|) or those who teach and preach and not merely preside (a doubtful distinction in "elders" at this time). See strkjv@Titus:1:8f|. See both \kopia\ and \proistamai\ used for same men (elders) in strkjv@1Thessalonians:5:12| and the use of \kopia\ in strkjv@1Corinthians:15:10; strkjv@16:16|.
rwp@1Timothy:5:18 @{Thou shalt not muzzle} (\ou phimseis\). Prohibition by \ou\ and future (volitive) indicative of \phimo\ (from \phimos\, muzzle), old word, quoted also in strkjv@1Corinthians:9:9| as here from strkjv@Deuteronomy:25:4|, and for the same purpose, to show the preacher's right to pay for his work. See strkjv@1Corinthians:9:9| for \alonta\ ({when he treadeth out the corn}). {The labourer is worthy of his hire} (\axios ho ergats tou misthou autou\). These words occur in precisely this form in strkjv@Luke:10:7|. It appears also in strkjv@Matthew:10:10| with \ts trophs\ (food) instead of \tou misthou\. In strkjv@1Corinthians:9:14| Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in strkjv@Acts:20:35| or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For \ergats\ (labourer) see strkjv@Phillipians:3:2|.
rwp@1Timothy:5:23 @{Be no longer a drinker of water} (\mketi hudropotei\). Present active imperative (prohibition) of \hudropote\, old verb (from \hudropots\, water drinker, \hudr, pin\), here only in N.T. Not complete asceticism, but only the need of some wine urged in Timothy's peculiar physical condition (a sort of medical prescription for this case). {But use a little wine} (\alla aini oligi chr\). Present middle imperative of \chraomai\ with instrumental case. The emphasis is on \oligi\ (a little). {For thy stomach's sake} (\dia ton stomachon\). Old word from \stoma\ (mouth). In Homer throat, opening of the stomach (Aristotle), stomach in Plutarch. Here only in N.T. Our word "stomach." {Thine often infirmities} (\tas puknas sou astheneias\). \Puknos\ is old word, dense, frequent. In N.T. only here, strkjv@Luke:5:33; strkjv@Acts:24:26|. \Astheneias\ = weaknesses, lack of strength (Romans:8:26|). Timothy was clearly a semi-invalid.
rwp@1Timothy:6:1 @{Under the yoke} (\hupo zugon\). As slaves (\douloi\, bondsmen). Perhaps under heathen masters (1Peter:2:18|). For the slave problem, see also strkjv@Philemon:1; strkjv@Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|. See strkjv@Matthew:11:29| for Christ's "yoke" (\zugon\, from \zeugnumi\, to join). {Their own masters} (\tous idious despotas\). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave (\doulos\), while \kurios\ has a wider outlook. Old word only here, strkjv@Titus:2:9; strkjv@2Timothy:2:21; strkjv@1Peter:2:18| for human masters. Applied to God in strkjv@Luke:2:29; strkjv@Acts:4:24,29| and to Christ in strkjv@2Peter:2:1|. {The name of God} (\to onoma tou theou\). See strkjv@Romans:2:24|. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with \hina m\ and present passive subjunctive (\blasphmtai\).
rwp@1Timothy:6:3 @{Teacheth a different doctrine} (\heterodidaskalei\). See strkjv@1:3| for this verb, present active indicative here in condition of first class. {Consenteth not} (\m proserchetai\). Also condition of first class with \m\ instead of \ou\. \Proserchomai\ (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews:4:16; strkjv@7:25|, etc.), but in the metaphorical sense of coming to one's ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). {Sound words} (\hugiainousin logois\). See strkjv@1:10| for \hugiain\. {The words of our Lord Jesus Christ} (\tois tou kuriou hmn Isou Christou\). Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock's opinion like strkjv@5:18; strkjv@Acts:20:35|, at least in the Spirit of Jesus as strkjv@Acts:16:7; strkjv@1Corinthians:11:23|) or objective genitive about Jesus like strkjv@2Timothy:1:8; strkjv@1Corinthians:1:18|. {According to godliness} (\kata eusebeian\). Promoting (designed for) godliness as in strkjv@Titus:1:1|.
rwp@1Timothy:6:4 @{He is puffed up} (\tetuphtai\). Perfect passive indicative of \tupho\, for which see strkjv@3:6|. {Knowing nothing} (\mden epistamenos\). Present middle participle of \epistamai\. Ignorance is a frequent companion of conceit. {Doting} (\nosn\). Present active participle of \nose\, to be sick, to be morbid over, old word, only here in N.T. {Disputes of words} (\logomachias\). Our "logomachy." From \logomache\ (2Timothy:2:14|), and that from \logos\ and \machomai\, to fight over words, late and rare word, here only in N.T. See Plato (_Tim_. 1085 F) for "wars in words" (\machas en logois\). {Whereof} (\ex hn\). "From which things." {Surmisings} (\huponoiai\). Old word from \huponoe\, to surmise, to suspect (Acts:25:18|), only here in N.T. All these words are akin (envy, \phthonos\, strife, \eris\, railings or slanders, \blasphmiai\), all products of an ignorant and conceited mind.
rwp@1Timothy:6:8 @{Food} (\diatrophas\). Plural, supports or nourishments (from \diatreph\, to support). Old word, here only in N.T. {Covering} (\skepasmata\). Plural, "coverings." Late word from \skepaz\, to cover. Here only in N.T. {We shall be content} (\arkesthsometha\). First future passive of \arke\, to be content. Old word. See strkjv@2Corinthians:12:9|. This is the \autarkeia\ of verse 6|. {There with} (\toutois\). Associative instrumental case, "with these."
rwp@1Timothy:6:20 @{Guard that which is committed unto thee} (\tn parathkn phulaxon\). "Keep (aorist of urgency) the deposit." \Parathkn\ (from \paratithmi\, to place beside as a deposit,