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rwp@1Corinthians:4:2 @{Here} (\h“de\). Either here on earth or in this matter. It is always local. {Moreover} (\loipon\). Like \loipon\ in strkjv@1:16| which see, accusative of general reference, as for what is left, besides. {It is required} (\zˆteitai\). It is sought. Many MSS. read \zˆteite\, ye seek, an easy change as \ai\ and \e\ came to be pronounced alike (Robertson, _Grammar_, p. 186). {That a man be found faithful} (\hina pistos tis heurethˆi\). Non-final use of \hina\ with first aorist passive subjunctive of \heurisk“\, the result of the seeking (\zˆte“\). Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office.

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

rwp@1Corinthians:15:14 @{Vain} (\kenon\). _Inanis_, Vulgate. Old word, empty. Both Paul's preaching and their faith are empty if Christ has not been raised. If the sceptics refuse to believe the fact of Christ's resurrection, they have nothing to stand on.

rwp@1Corinthians:15:27 @{He put} (\hupetaxen\). First aorist active of \hupotass“\, to subject. Supply God (\theos\) as subject (Psalms:8:7|). See strkjv@Hebrews:2:5-9| for similar use. Cf. strkjv@Psalms:8|. {But when he saith} (\hotan de eipˆi\). Here Christ must be supplied as the subject if the reference is to his future and final triumph. The syntax more naturally calls for God as the subject as before. Either way makes sense. But there is no need to take \eipˆi\ (second aorist active subjunctive) as _a futurum exactum_, merely "whenever he shall say." {Are put in subjection} (\hupotetaktai\). Perfect passive indicative, state of completion, final triumph. {It is evident that} (\dˆlon hoti\). Supply \estin\ (is) before \hoti\. {He is excepted who did subject} (\ektos tou hupotaxantos\). "Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ)."

rwp@1Thessalonians:3:9 @{Render again unto God} (\t“i the“i antapodounai\). Second aorist active infinitive of double compound verb \ant-apodid“mi\, to give back (\apo\) in return for (\anti\). Old verb rare in N.T., but again in strkjv@2Thessalonians:1:6|. {For you} (\peri hum“n\). 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} (\hˆi chairomen\). Probably cognate accusative \hˆn\ with \chairomen\ attracted to locative \charƒi\ (Matthew:2:10|).

rwp@1Thessalonians:5:8 @{Putting on the breastplate of faith and love} (\endusamenoi th“raka piste“s kai agapˆs\). First aorist (ingressive) middle participle of \endu“\. The same figure of breastplate in strkjv@Ephesians:6:14|, only there "of righteousness." The idea of watchfulness brings the figure of a sentry on guard and armed to Paul's mind as in strkjv@Romans:13:12| "the weapons of light." The word \th“rax\ (breastplate) is common in the LXX. {For a helmet, the hope of salvation} (\perikephalaian elpida s“tˆrias\). Same figure in strkjv@Ephesians:6:17| and both like strkjv@Isaiah:59:17|. Late word meaning around (\peri\) the head (\kephalˆ\) and in Polybius, LXX, and in the papyri. \S“tˆrias\ is objective genitive.

rwp@2Corinthians:10:15 @{In other men's labours} (\en allotriois kopois\). \Allotrios\ means belonging to another as in strkjv@Luke:16:12|. Paul founded the church in Corinth. {As your faith groweth} (\auxanomenˆs tˆs piste“s\). Genitive absolute of the present passive participle of \auxan“\, to grow. {We shall be magnified} (\megalunthˆnai\). First aorist passive infinitive of \megalun“\, old verb (Luke:1:46|) to make great (cf. strkjv@Phillipians:1:20| of Christ). Indirect discourse after \elpida\ (hope) with the construction of \elpiz“\, to hope.

rwp@2Corinthians:12:16 @{I did not myself burden you} (\eg“ ou katebarˆsa humas\). First aorist active of late verb \katabare“\, to press a burden down on one. Only here in N.T. {Crafty} (\panourgos\). Old word from \pan\, all, and \ergo\, to do anything (good or bad). Good sense is skilful, bad sense cunning. Only here in N.T. and Paul is quoting the word from his enemies. {With guile} (\dol“i\). Instrumental case of \dolos\, bait to catch fish with. The enemies of Paul said that he was raising this big collection for himself. Moffatt has done well to put these charges in quotation marks to make it plain to readers that Paul is ironical.

rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mˆti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en tˆi pistei\), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" (\adokimoi\, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, strkjv@1Corinthians:9:27|).

rwp@2John:1:4 @{I rejoice} (\echarˆn\). Second aorist passive of \chair“\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurˆka\). Perfect active indicative of \heurisk“\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek t“n tekn“n\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en alˆtheiƒi\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban“\. This very idiom (\entolˆn lamban“\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.

rwp@Info_2Peter @ BOOKS ON II PETER BESIDES THOSE ON I PETER ALSO Abbott, E. A., _The Expositor_ (Jan. to March, 1822). Chase, F. H., _Hastings D B_ (Second Peter). Deuteronomy:Zwaan, _2 Peter en Judas_ (1909). Dietlein, W. O., _Der 2 Brief Petri_ (1851). Grosch, H., _Die Echtheit des zweiten Briefes Petri_ (1889). Henkel, K., _Der zweite Brief des Apostelfursten Petrus_ (1904). Hofmann, J. C., _Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, _Das zweite Pontifkalschreiben des Apostels Petrus_ (1873). James, M. R., _The Second Epistle of Peter and the Epistle of Jude_ (Cambridge Greek Testament, 1912). Lumby, J. R., _2 Peter and Jude_ (in Bible Commentary). Mayor, J. B., _The Epistle of St. Jude:and the Second Epistle of St. Peter_ (1907). Plummer, A., _The Second Epistle of Peter and the Epistle of Jude_ (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., _Studies in the Second Epistle of St. Peter_ (1915). Schott, Th., _Der zweite Brief Petri und der Brief Juda_ (1863). Schott, _Der 2 Br. Petri und der Br. Juda Erkl_. (1863). Schweenhorst, H., _Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe_ (1904). Snyman, D. R., _The Authenticity of the Second Epistle of Peter_ (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, _Der zweite Brief des Petrus und der Brief des Judas_ (1885). Strachan, R. D., _Expositor's Greek Testament_ (1910), Ullman, C., _Der 2 Brief Petri Krit. untersuch._ (1821). Warfield, B. B., _A Defence of 2 Peter_ (Southern Presbyterian Review, January, 1882).,_Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review_, 1883). Werdermann, _H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes_ (1913). Wiesinger, J. T. A., _Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862). strkjv@2Peter:1:1 @{Simon Peter} (\Sim“n Petros\). Aleph A K L P have \Syme“n\ as in strkjv@Acts:15:14|, while B has \Sim“n\. The two forms occur indifferently in I Macc. strkjv@2:3, 65 for the same man. {Servant and apostle} (\doulos kai apostolos\). Like strkjv@Romans:1:1; strkjv@Titus:1:1|. {To them that have obtained} (\tois lachousin\). Dative plural articular participle second aorist active of \lagchan“\, old verb, to obtain by lot (Luke:1:9|), here with the accusative (\pistin\) as in strkjv@Acts:1:17|. {Like precious} (\isotimon\). Late compound adjective (\isos\, equal, \timˆ\, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in \timˆ\ (value, honor), either like in value or like in honor. This second idea is the usual one with \isotimos\ (inscriptions and papyri, Josephus, Lucian), while \polutimos\ has the notion of price like \timˆ\ in strkjv@1:7,19; strkjv@2:4,6f|. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. {With us} (\hˆmin\). Associative-instrumental case after \isotimon\. Equal to \tˆi hˆm“n\ (the faith of us). {In the righteousness} (\en dikaiosunˆi\). Definite because of the preposition \en\ and the following genitive even though anarthrous. The O.T. sense of \dikaiosunˆ\ applied to God (Romans:1:17|) and here to Christ. {Of our God and Saviour Jesus Christ} (\tou theou hˆm“n kai s“tˆros Iˆsou Christou\). Songs:the one article (\tou\) with \theou\ and \s“tˆros\ requires precisely as with \tou kuriou hˆm“n kai s“tˆros Iˆsou Christou\ (of our Lord and Saviour Jesus Christ), one person, not two, in strkjv@1:11| as in strkjv@2:20; strkjv@3:2,18|. Songs:in strkjv@1Peter:1:3| we have \ho theos kai patˆr\ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, _Grammar_, p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands that one person be meant." Moulton (_Prol._, p. 84) cites papyri examples of like usage of \theos\ for the Roman emperors. See the same idiom in strkjv@Titus:2:13|. The use of \theos\ by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in strkjv@John:1:1| disproves the Johannine authorship of the Fourth Gospel and the same use in strkjv@Titus:2:13| disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John:20:28|) and he himself had called him the Son of God (Matthew:16:16|).

rwp@2Peter:1:4 @{Whereby} (\di' h“n\). Probably the "glory and virtue" just mentioned, though it is possible to take it with \panta ta pros\, etc., or with \hˆmin\ (unto us, meaning "through whom"). {He hath granted} (\ded“rˆtai\). Perfect middle indicative of \d“re“\, for which see verse 3|. {His precious and exceeding great promises} (\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word (from \epaggell“\) in place of the common \epaggelia\, in N.T. only here and strkjv@3:13|. \Timios\ (precious, from \timˆ\, value), three times by Peter (1Peter:1:7| of faith; strkjv@1:19| of the blood of Christ; strkjv@2Peter:1:4| of Christ's promises). \Megista\ is the elative superlative used along with a positive adjective (\timia\). {That ye may become} (\hina genˆsthe\). Purpose clause with \hina\ and second aorist middle subjunctive of \ginomai\. {Through these} (\dia tout“n\). The promises. {Partakers} (\koin“noi\). Partners, sharers in, for which word see strkjv@1Peter:5:1|. {Of the divine nature} (\theias phuse“s\). This phrase, like \to theion\ in strkjv@Acts:17:29|, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as strkjv@1Peter:1:23| (\anagegennˆmenoi\). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped} (\apophugontes\). Second aorist active participle of \apopheug“\, old compound verb, in N.T. only here and strkjv@2:18-20|, with the ablative here (\phthorƒs\, old word from \phtheir“\, moral decay as in strkjv@2:12|) and the accusative there. {By lust} (\en epithumiƒi\). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher“\, old double compound, to bring in (\eispher“\), besides (\para\), here only in N.T. {All diligence} (\spoudˆn pƒsan\). Old word from \speud“\ to hasten (Luke:19:5f.|). This phrase (\pƒsan spoudˆn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin‚_). {In your faith} (\en tˆi pistei hum“n\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agapˆ\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorˆgˆsate\). First aorist active imperative of \epichorˆge“\, late and rare double compound verb (\epi\ and \chorˆge“\ strkjv@1Peter:4:11| from \chorˆgos\, chorus-leader, \choros\ and \hˆgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretˆn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gn“sin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).

rwp@2Peter:1:12 @{Wherefore} (\dio\). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. {I shall be ready always} (\mellˆs“ aei\). Future active of \mell“\ (Matthew:24:6|), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). {To put you in remembrance} (\humas hupomimnˆskein\). Present active infinitive of \hupomimnˆsk“\, old causative compound (\hupo, mimnˆsk“\, like our suggest), either with two accusatives (John:14:26|) or \peri\ with the thing as here), "to keep on reminding you of those things" (\peri tout“n\). {Though ye know them} (\kaiper eidotas\). Second perfect active concessive participle of \oida\, agreeing (acc. plural), with \humas\. Cf. strkjv@Hebrews:5:8|. {Are established} (\estˆrigmenous\). Perfect passive concessive participle of \stˆriz“\ (1Peter:5:10|). The very verb (\stˆrison\) used by Jesus to Peter (Luke:22:32|). {In the truth which is with you} (\en tˆi parousˆi alˆtheiƒi\). "In the present truth" (the truth present to you), \parousˆi\ present active participle of \pareimi\, to be beside one. See strkjv@Colossians:1:6| for this use of \par“n\. Firmly established in the truth, but all the same Peter is eager to make them stronger.

rwp@Acts:8:24 @{Pray ye for me} (\Deˆthˆte humeis huper emou\). Emphasis on \humeis\ (you). First aorist passive imperative. Simon is thoroughly frightened by Peter's words, but shows no sign of personal repentance or change of heart. He wants to escape the penalty for his sin and hopes that Peter can avert it. Peter had clearly diagnosed his case. He was an unconverted man in spite of his profession of faith and baptism. There is no evidence that he ever changed his life at all. {Which} (\h“n\). Genitive by attraction of the accusative relative \ha\ to case of the unexpressed antecedent \tout“n\ (of those things), a common Greek idiom.

rwp@Acts:17:27 @{That they should seek God} (\Zˆtein ton theon\). Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Romans:1:18-32|). {If haply they might feel after him} (\ei ara ge psˆlaphˆseian auton\). First aorist active (Aeolic form) optative of \psˆlapha“\, old verb from \psa“\, to touch. Songs:used by the Risen Jesus in his challenge to the disciples (Luke:24:39|), by the Apostle John of his personal contact with Jesus (1John:1:1|), of the contact with Mount Sinai (Hebrews:12:18|). Here it pictures the blind groping of the darkened heathen mind after God to "find him" (\heuroien\, second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door (Deuteronomy:28:29; strkjv@Job:5:14; strkjv@12:25; strkjv@Isaiah:59:10|). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with \ei\ is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, _Grammar_, p. 1021). Note also \ara ge\ the inferential particle \ara\ with the delicate intensive particle \ge\. {Though he is not far from each one of us} (\kai ge ou makran apo henos hekastou hˆm“n huparchonta\). More exactly with B L (\kai ge\ instead of \kaitoi\ or \kaitoi ge\), "and yet being not far from each one of us," a direct statement rather than a concessive one. The participle \huparchonta\ agrees with \auton\ and the negative \ou\ rather than the usual \me\ with the participle makes an emphatic negative. Note also the intensive particle \ge\.

rwp@Acts:20:29 @{After my departing} (\meta tˆn aphixin mou\). Not his death, but his departure from them. From \aphikneomai\ and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. {Grievous wolves} (\lukoi bareis\). \Bareis\ is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John:10:12|). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Timothy:1:20|) Paul will warn him against some who have already made shipwreck of their faith. In strkjv@Revelation:2:2| John will represent Jesus as describing false apostles in Ephesus. {Not sparing the flock} (\mˆ pheidomenoi tou poimniou\). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke:10:3|). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Matthew:7:15|).

rwp@Acts:21:4 @{Having found} (\aneurontes\). Second aorist active participle of \aneurisk“\, to seek for, to find by searching (\ana\). There was a church here, but it was a large city and the number of members may not have been large. Probably some of those that fled from Jerusalem who came to Phoenicia (Acts:11:19|) started the work here. Paul went also through Phoenicia on the way to the Jerusalem Conference (15:3|). As at Troas and Miletus, so here Paul's indefatigible energy shows itself with characteristic zeal. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit undoubtedly who had already told Paul that bonds and afflictions awaited him in Jerusalem (20:23|). {That he should not set foot in Jerusalem} (\mˆ epibainein eis Ierosoluma\). Indirect command with \mˆ\ and the present active infinitive, not to keep on going to Jerusalem (Robertson, _Grammar_, p. 1046). In spite of this warning Paul felt it his duty as before (20:22|) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God.

rwp@Acts:21:40 @{When he had given him leave} (\epitrepsantos autou\). Genitive absolute of aorist active participle of the same verb \epitrep“\. {Standing on the stairs} (\hest“s epi t“n anabathm“n\). Second perfect active participle of \histˆmi\, to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him. {Beckoned with the hand} (\kateseise tˆi cheiri\). He shook down to the multitude with the hand (instrumental case \cheiri\), while Alexander, Luke says (19:33|), "shook down the hand" (accusative with the same verb, which see). In strkjv@26:1| Paul reached out the hand (\ekteinas tˆn cheira\). {When there was made a great silence} (\pollˆs sigˆs genomenˆs\). Genitive absolute again with second aorist middle participle of \ginomai\, "much silence having come." Paul waited till silence had come. {In the Hebrew language} (\tˆi Ebraidi dialekt“i\). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible" (2Corinthians:10:10|). But surely even they would have to admit that Paul's stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.

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

rwp@Acts:23:16 @{Their lying in wait} (\tˆn enedran\). Old word from \en\ (in) and \hedra\ (seat), ambush. In N.T. only here and strkjv@25:3|. Accusative object of \akousas\. {He came} (\paragenomenos\). Second aorist middle participle of \paraginomai\. It may mean, "having come upon them" and so discount their plot, a graphic touch. Vincent thinks that some Pharisee, since Paul was a Pharisee and so a member of the "guild," told his nephew of the plot. Perhaps, and perhaps not. {Told Paul} (\apˆggeilen t“i Paul“i\). This nephew is not known otherwise. He may be a student here from Tarsus as Paul once was. Anyhow he knows what to do when he catches on to the conspirators. He had enough address to get into the barracks where Paul was. He ran the risk of death if discovered.

rwp@Acts:23:21 @{Do not therefore yield unto them} (\Su oun mˆ peisthˆis autois\). First aorist passive subjunctive of \peith“\, common verb, here to be persuaded by, to listen to, to obey, to yield to. With negative and rightly. Do not yield to them (dative) at all. On the aorist subjunctive with \mˆ\ in prohibitions against committing an act see Robertson, _Grammar_, pp. 851-4. {For there lie in wait} (\enedreuousin gar\). Present active indicative of \enedreu“\, old verb from \enedra\ (verse 16|), in the N.T. only here and strkjv@Luke:11:54| which see. {Till they have slain him} (\he“s hou anel“sin auton\). Same idiom as in verse 12| save that here we have \anel“sin\ (second aorist active subjunctive) instead of \apoktein“sin\ (another word for kill), "till they slay him." {Looking for the promise from thee} (\prosdechomenoi tˆn apo sou epaggelian\). This item is all that is needed to put the scheme through, the young man shrewdly adds.

rwp@Acts:23:35 @{I will hear thy cause} (\diakousomai\). "I will hear thee fully" (\dia\). {When--are come} (\paragen“ntai\). Second aorist middle subjunctive of \paraginomai\ with temporal conjunction \hotan\, indefinite temporal clause of future time (Robertson, _Grammar_, p. 972), "whenever thine accusers come." {In Herod's palace} (\en t“i prait“ri“i\). The Latin word \praetorium\. The word meant the camp of the general, then the palace of the governor as here and strkjv@Matthew:27:27| which see, and then the camp of praetorian soldiers or rather the praetorian guard as in strkjv@Phillipians:1:13|.

rwp@Acts:24:14 @{I confess} (\homolog“\). The only charge left was that of being a ringleader of the sect of the Nazarenes. This Paul frankly confesses is true. He uses the word in its full sense. He is "guilty" of that. {After the Way} (\kata tˆn hodon\). This word Paul had already applied to Christianity (22:4|). He prefers it to "sect" (\hairesin\ which means a choosing, then a division). Paul claims Christianity to be the real (whole, catholic) Judaism, not a "sect" of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in strkjv@Galatians:3; strkjv@Romans:9|. {Songs:serve I the God of our fathers} (\hout“s latreu“ t“i patr“i“i the“i\). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (23:6|). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious "heretic" surely! {Which these themselves also look for} (\hˆn kai autoi houtoi prosdechontai\). Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See strkjv@Titus:2:13| for similar use of the verb (\prosdechomenoi tˆn makarian elpida\, looking for the happy hope).

rwp@Acts:24:25 @{Was terrified} (\emphobos genomenos\). Ingressive aorist middle of \ginomai\, "becoming terrified." \Emphobos\ (\en\ and \phobos\) old word, in the N.T. only strkjv@Luke:24:5; strkjv@Acts:10:5; strkjv@24:25; strkjv@Revelation:11:13|. Paul turned the tables completely around and expounded "the faith in Christ Jesus" as it applied to Felix and Drusilla and discoursed (\dialegomenou autou\, genitive absolute) concerning "righteousness" (\dikaiosunˆs\) which they did not possess, "self-control" or temperance (\egkrateias\) which they did not exhibit, and "the judgment to come" (\tou krimatos tou mellontos\) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). {Go thy way for this time} (\to nun echon poreuou\). The ancient Greek has this use of \to nun echon\ (Tobit strkjv@7:11) in the accusative of time, "as for the present or holding the now." {When I have a convenient season} (\kairon metalab“n\). Second aorist active participle of the old verb \metalamban“\, to find a share in, to obtain. It was his "excuse" for dodging the personal turn that Paul had given.

rwp@Acts:24:27 @{But when two years were fulfilled} (\dietias de plˆr“theisˆs\). Genitive absolute first aorist passive of \plˆro“\, common verb to fill full. \Dietia\, late word in LXX and Philo, common in the papyri, in N.T. only here and strkjv@Acts:28:30|. Compound of \dia\, two (\duo, dis\) and \etos\, year. Songs:Paul lingered on in prison in Caesarea, waiting for the second hearing under Felix which never came. Caesarea now became the compulsory headquarters of Paul for two years. With all his travels Paul spent several years each at Tarsus, Antioch, Corinth, Ephesus, though not as a prisoner unless that was true part of the time at Ephesus for which there is some evidence though not of a convincing kind. We do not know that Luke remained in Caesarea all this time. In all probability he came and went with frequent visits with Philip the Evangelist. It was probably during this period that Luke secured the material for his Gospel and wrote part or all of it before going to Rome. He had ample opportunity to examine the eyewitnesses who heard Jesus and the first attempts at writing including the Gospel of Mark (Luke:1:1-4|). {Was succeeded by} (\elaben diadochon\). Literally, "received as successor." \Diadochos\ is an old word from \diadechomai\, to receive in succession (\dia, duo\, two) and occurs here alone in the N.T. Deissmann (_Bible Studies_, p. 115) gives papyri examples where \hoi diadochoi\ means "higher officials at the court of the Ptolemies," probably "deputies," a usage growing out of the "successors" of Alexander the Great (Moulton and Milligan's _Vocabulary_), though here the original notion of "successor" occurs (cf. Josephus, _Ant_. XX. 8, 9). Luke does not tell why Felix "received" a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. {Porcius Festus} (\Porkion Phˆston\). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (_Ant_. XX. 8, 9) says that "Porcius Festus was sent as a successor to Felix." The precise year when this change occurred is not clear. Albinus succeeded Festus by A.D. 62, so that it is probable that Festus came A.D. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and _sicarii_. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, A.D. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. {Desiring to gain favour with the Jews} (\thel“n te charita katathesthai tois Ioudaiois\). Reason for his conduct. Note second aorist (ingressive) middle infinitive \katathesthai\ from \katatithˆmi\, old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and strkjv@25:9| in N.T., though in some MSS. in strkjv@Mark:15:46|. It is a banking figure. {Left Paul in bonds} (\katelipe ton Paulon dedemenon\). Effective aorist active indicative of \kataleip“\, to leave behind. Paul "in bonds" (\dedemenon\, perfect passive participle of \de“\, to bind) was the "deposit" (\katathesthai\) for their favour. Codex Bezae adds that Felix left Paul in custody "because of Drusilla" (\dia Drousillan\). She disliked Paul as much as Herodias did John the Baptist. Songs:Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul's Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put strkjv@2Timothy:4:9-22| here in spite of the flat contradiction with strkjv@Acts:21:29| about Trophimus being in Jerusalem instead of Miletus (2Timothy:4:20|), a "mistake" which he attributes to Luke! That sort of criticism can prove anything.

rwp@Acts:25:3 @{Asking favour against him} (\aitoumenoi charin kat' autou\). A favour to themselves (middle voice), not to Paul, but "against" (\kat'\, down, against) him. {That he would send for} (\hop“s metapempsˆtai\). First aorist middle subjunctive of \metapemp“\ (see strkjv@24:24,26|) with final particle \hop“s\ like \hina\. Aorist tense for single case. {Laying wait} (\enedran poiountes\). See on ¯23:16| for the word \enedra\. Old idiom (Thucydides) for laying a plot or ambush as here. Only these two uses of \enedra\ in N.T. Two years before the Sanhedrin had agreed to the plot of the forty conspirators. Now they propose one on their own initiative. {On the way} (\kata tˆn hodon\). Down along, up and down along the way. Plenty of opportunity would occur between Caesarea and Jerusalem for ambush and surprise attacks.

rwp@Acts:25:7 @{When he was come} (\paragenomenou autou\). Genitive absolute of common verb \paraginomai\ (cf. strkjv@24:24|). {Which had come down} (\hoi katabebˆkotes\). Perfect active participle of \katabain“\. They had come down on purpose at the invitation of Festus (verse 5|), and were now ready. {Stood round about him} (\periestˆsan auton\). Second aorist (ingressive) active (intransitive) of \periistˆmi\, old verb, "Took their stand around him," "_periculum intentantes_" (Bengel). Cf. strkjv@Luke:23:10| about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. {Bringing against him} (\katapherontes\). Bearing down on. See on ¯20:9; strkjv@26:10|, only N.T. examples of this ancient verb. {Many and grievous charges} (\polla kai barea aiti“mata\). This word \aiti“ma\ for old form \aitiama\ is found in one papyrus (Moulton and Milligan's _Vocabulary_) in sense of "blame." But the charges were no "heavier" than those made by Tertullus (24:5-8|). Paul's reply proves this and they were also probably on court record (Furneaux). See this adjective \barus\ (heavy) used with \lukoi\ (wolves) in strkjv@20:29|. {Which they could not prove} (\ha ouk ischuon apodeixai\). Imperfect active of \ischu“\, to have strength or power as in strkjv@19:16,20|. Repetition and reiteration and vehemence took the place of proof (\apodeixai\, first aorist active infinitive of \apodeiknumi\, to show forth, old verb, in N.T. only here, strkjv@Acts:2:22| which see and strkjv@1Corinthians:4:9|).

rwp@Acts:25:11 @{If I am a wrong-doer} (\ei men oun adik“\). Condition of the first class with \ei\ and the present active indicative of \adike“\ (\a\ privative and \dikˆ\): "If I am in the habit of doing injustice," assuming it to be true for the sake of argument. {And have committed anything worthy of death} (\kai axion thanatou pepracha\). Same condition with the difference in tense (\pepracha\, perfect active indicative) of a single case instead of a general habit. Assuming either or both Paul draws his conclusion. {I refuse not to die} (\ou paraitoumai to apothanein\). Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See on ¯Luke:14:18f|. Josephus (_Life_, 29) has \thanein ou paraitoumai\. Here the articular second aorist active infinitive is in the accusative case the object of \paraitoumai\: "I do not beg off dying from myself." {But if none of these things is} (\ei de ouden estin\). \De\ here is contrasted with \men\ just before. No word for "true" in the Greek. \Estin\ ("is") in the Greek here means "exists." Same condition (first class, assumed as true). {Whereof these accuse me} (\h“n houtoi katˆgorousin mou\). Genitive of relative \hon\ by attraction from \ha\ (accusative with \katˆgorousin\) to case of the unexpressed antecedent \tout“n\ ("of these things"). \Mou\ is genitive of person after \katˆgorousin\. {No man can give me up to them} (\oudeis me dunatai autois charisasthai\). "Can" legally. Paul is a Roman citizen and not even Festus can make a free gift (\charisasthai\) of Paul to the Sanhedrin. {I appeal unto Caesar} (\Kaisara epikaloumai\). Technical phrase like Latin _Caesarem appello_. Originally the Roman law allowed an appeal from the magistrate to the people (_provocatio ad populum_), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul's expense. No doubt Paul's long desire to see Rome (19:21; strkjv@Romans:15:22-28|) and the promise of Jesus that he would see Rome (Acts:23:11|) played some part in Paul's decision. But he made it reluctantly for he says in Rome (Acts:28:19|): "I was constrained to appeal." But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished.

rwp@Acts:25:15 @{Informed} (\enephanisan\). Same word as in strkjv@23:15,22; strkjv@25:2| which see. {Asking for sentence against him} (\aitoumenoi kat' autou katadikˆn\). Only N.T. example of this old word (penalty, fine, condemnation) from \kata\ and \dikˆ\ (justice against).

rwp@Acts:25:27 @{Unreasonable} (\alogon\). Old word from \a\ privative and \logos\ (reason, speech). "Without reason" as of animals (Jude:1:10; strkjv@2Peter:2:12|), "contrary to reason" here. These the only N.T. instances and in harmony with ancient usage. {In sending} (\pemponta\). Note accusative case with the infinitive \sˆmƒnai\ though \moi\ (dative) just before. Cf. same variation in strkjv@15:22f.; strkjv@22:17|. {Signify} (\sˆmƒnai\). First aorist active infinitive (not \sˆmˆnai\, the old form) of \sˆmain“\, to give a sign (\sˆmeion\). {The charges} (\tas aitias\). This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul _litterae dimissoriae_ (\apostoli\) which would give a statement of the case (Page).

rwp@Acts:26:5 @{Having knowledge of me from the first} (\progin“skontes me an“then\). Literally, "knowing me beforehand" (both \pro\ and \an“then\), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. strkjv@2Peter:3:17|. {If they be willing to testify} (\ean thel“sin marturein\). Condition of third class (\ean\ and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion. {After the straitest sect} (\tˆn akribestatˆn hairesin\). This is a true superlative (not elative) and one of the three (also \hagi“tatos\, strkjv@Jude:1:20|, \timi“tatos\ strkjv@Revelation:18:12; strkjv@21:11|) superlatives in \-tatos\ in the N.T. (Robertson, _Grammar_, pp. 279f., 670), though common enough in the LXX and the papyri. \Hairesin\ (choosing) is properly used here with Pharisees (Josephus, _Life_, 38). {Religion} (\thrˆskeias\). From \thrˆskeu“\ and this from \thrˆskos\ (James:1:26|), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's _Vocabulary_) for reverent worship, not mere external ritual. In N.T. only here, strkjv@James:1:26f.; strkjv@Colossians:2:18|. {I lived a Pharisee} (\ezˆsa Pharisaios\). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians:1:14; strkjv@Phillipians:3:5f.|). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect.

rwp@Acts:26:6 @{And now} (\kai nun\). Sharp comparison between his youth and the present. {To be judged for the hope} (\ep' elpidi--krinomenos\). The hope of the resurrection and of the promised Messiah (13:32|). Page calls verses 6-8| a parenthesis in the course of Paul's argument by which he shows that his life in Christ is a real development of the best in Pharisaism. He does resume his narrative in verse 9|, but verses 6-8| are the core of his defence already presented in strkjv@Galatians:3; strkjv@Romans:9-11| where he proves that the children of faith are the real seed of Abraham.

rwp@Acts:26:8 @{Incredible with you} (\apiston par' humin\). This old word \apiston\ (\a\ privative and \pistos\) means either unfaithful (Luke:12:46|), unbelieving (John:20:27|), or unbelievable as here). Paul turns suddenly from Agrippa to the audience (\par' humin\, plural), most of whom were probably Gentiles and scouted the doctrine of the resurrection as at Athens (17:32|). {If God doth raise the dead} (\ei ho theos nekrous egeirei\). Condition of the first class assuming that God does raise dead people. Only God can do it. This rhetorical question needs no answer, though the narrative resumed in verse 9| does it in a way.

rwp@Ephesians:3:12 @{In confidence} (\en pepoithˆsei\). Late and rare word from \pepoitha\. See strkjv@2Corinthians:1:15|. {Through our faith in him} (\dia tˆs piste“s autou\). Clearly objective genitive \autou\ (in him).

rwp@Ephesians:3:13 @{That ye faint not} (\mˆ enkakein\). Object infinitive with \mˆ\ after \aitoumai\. The infinitive (present active) \enkakein\ is a late and rare word (see already strkjv@Luke:18:1; strkjv@2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9|) and means to behave badly in, to give in to evil (\en, kakos\). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them. {Your glory} (\doxa hum“n\). As they could see.

rwp@Ephesians:3:20 @{That is able to do} (\t“i dunamen“i poiˆsai\). Dative case of the articular participle (present middle of \dunamai\). Paul is fully aware of the greatness of the blessings asked for, but the Doxology ascribes to God the power to do them for us. {Above all} (\huper panta\). Not simply \panta\, but \huper\ beyond and above all. {Exceedingly abundantly} (\huperekperissou\). Late and rare double compound (\huper, ek, perissou\) adverb (LXX, strkjv@1Thessalonians:3:10; strkjv@5:13; strkjv@Ephesians:3:20|). It suits well Paul's effort to pile Pelion on Ossa. {That we ask} (\h“n aitoumetha\). Ablative of the relative pronoun attracted from the accusative \ha\ to the case of the unexpressed antecedent \tout“n\. Middle voice (\aitoumetha\) "we ask for ourselves." {Or think} (\ˆ nooumen\). The highest aspiration is not beyond God's "power" (\dunamin\) to bestow.

rwp@Ephesians:4:5 @{One Lord} (\heis Kurios\). The Lord Jesus Christ and he alone (no series of aeons). {One faith} (\mia pistis\). One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved. {One baptism} (\hen baptisma\). The result of baptizing (\baptisma\), while \baptismos\ is the act. Only in the N.T. (\baptismos\ in Josephus) and ecclesiastical writers naturally. See strkjv@Mark:10:38|. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance.

rwp@Ephesians:4:8 @{Wherefore he saith} (\dio legei\). As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be \ho theos\ (God) or \hˆ graphˆ\ (Scripture). But it comes to God after all. See strkjv@Acts:2:17|. The quotation is from strkjv@Psalms:68:18|, a Messianic Psalm of victory which Paul adapts and interprets for Christ's triumph over death. {He led captivity captive} (\ˆichmal“teusen aichmal“sian\). Cognate accusative of \aichmal“sian\, late word, in N.T. only here and strkjv@Revelation:13:10|. The verb also (\aichmal“teu“\) is from the old word \aichmal“tos\, captive in war (in N.T. only in strkjv@Luke:4:18|), in LXX and only here in N.T.

rwp@Ephesians:4:13 @{Till we all attain} (\mechri katantˆs“men hoi pantes\). Temporal clause with purpose idea with \mechri\ and the first aorist active subjunctive of \katanta“\, late verb, to come down to the goal (Phillipians:3:11|). "The whole" including every individual. Hence the need of so many gifts. {Unto the unity of the faith} (\eis tˆn henotˆta tˆs piste“s\). "Unto oneness of faith" (of trust) in Christ (verse 3|) which the Gnostics were disturbing. {And of the knowledge of the Son of God} (\kai tˆs epign“se“s tou huiou tou theou\). Three genitives in a chain dependent also on \tˆn henotˆta\, "the oneness of full (\epi-\) knowledge of the Son of God," in opposition to the Gnostic vagaries. {Unto a full-grown man} (\eis andra teleion\). Same figure as in strkjv@2:15| and \teleios\ in sense of adult as opposed to \nˆpioi\ (infants) in 14|. {Unto the measure of the stature} (\eis metron hˆlikias\). Songs:apparently \hˆlikia\ here as in strkjv@Luke:2:52|, not age (John:9:21|). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (\tou plˆr“matos tou Christou\), like "the fulness of God" in strkjv@3:19|. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.

rwp@Ephesians:5:14 @{Wherefore he saith} (\dio legei\). Apparently a free adaptation of strkjv@Isaiah:26:19; strkjv@60:1|. The form \anasta\ for \anastˆthi\ (second person singular imperative second aorist active of \anistˆmi\) occurs in strkjv@Acts:12:7|. {Shall shine} (\epiphausei\). Future active of \epiphausk“\, a form occurring in Job:(Job:25:5; strkjv@31:26|), a variation of \epiph“sk“\. The last line suggests the possibility that we have here the fragment of an early Christian hymn like strkjv@1Timothy:3:16|.

rwp@Galatians:6:10 @{As we have opportunity} (\h“s kairon ech“men\). Indefinite comparative clause (present subjunctive without \an\). "As we have occasion at any time." {Let us work that which is good} (\ergaz“metha to agathon\). Volitive present middle subjunctive of \ergazomai\, "Let us keep on working the good deed." {Of the household of faith} (\tous oikeious tˆs piste“s\). For the obvious reason that they belong to the same family with necessary responsibility.

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

rwp@Hebrews:5:9 @{Having been made perfect} (\telei“theis\). First aorist passive participle of \teleio“\, the completion of the process of training mentioned by this same verb in strkjv@2:10| "by means of sufferings" (\dia pathˆmat“n\) as stated again here in verse 8|. {The author of eternal salvation} (\aitios s“tˆrias ai“niou\). Common adjective from \aitia\ (cause), causing, often in Greek with \s“tˆrias\ (Aeschines, Philo), in N.T. only here, strkjv@Luke:23:4,14,22; strkjv@Acts:19:40|. See same idea in strkjv@Hebrews:2:10| (\archˆgon\). See strkjv@Isaiah:45:17|.

rwp@James:1:14 @{When he is drawn away by his own lust} (\hupo tˆs idias epithumias exelkomenos\). \Epithumia\ is old word for craving (from \epithume“\, to have a desire for) either good (Phillipians:1:23|) or evil (Romans:7:7|) as here. Like a fish drawn out from his retreat. {Enticed} (\deleazomenos\). Present passive participle of \deleaz“\, old verb from \delear\ (bait), to catch fish by bait or to hunt with snares and Philo has \huph' hˆdonˆs deleazetai\ (is enticed by pleasure). In N.T. only here and strkjv@2Peter:2:14,18|. Allured by definite bait.

rwp@James:2:1 @{My brethren} (\adelphoi mou\). Transition to a new topic as in strkjv@1:19; strkjv@2:5,14; strkjv@3:1; strkjv@5:7|. {Hold not} (\mˆ echete\). Present active imperative of \ech“\ with negative \mˆ\, exhortation to stop holding or not to have the habit of holding in the fashion condemned. {The faith of our Lord Jesus Christ} (\tˆn pistin tou kuriou hˆm“n Iˆsou Christou\). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like \echete pistin theou\ (Mark:11:22|), "have faith in God." See the same objective genitive with \pistis\ in strkjv@Acts:3:6; strkjv@Galatians:2:16; strkjv@Romans:3:22; strkjv@Revelation:14:12|. Note also the same combination as in strkjv@1:1| "our Lord Jesus Christ" (there on a par with God). {The Lord of Glory} (\tˆs doxˆs\). Simply "the Glory." No word for "Lord" (\kuriou\) in the Greek text. \Tˆs doxˆs\ clearly in apposition with \tou kuriou Iˆsou Christou\. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See strkjv@Hebrews:9:5| for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are strkjv@Romans:9:4; strkjv@2Corinthians:4:6; strkjv@Ephesians:1:17; strkjv@Hebrews:1:3|. Cf. strkjv@2Corinthians:8:9; strkjv@Phillipians:2:5-11|. {With respect of persons} (\en pros“polˆmpsiais\). A Christian word, like \pros“polˆmptˆs\ (Acts:10:34|) and \pros“polˆmpteite\ (James:2:9|), not in LXX or any previous Greek, but made from \pros“pon lambanein\ (Luke:20:21; strkjv@Galatians:2:6|), which is \a\ Hebrew idiom for _panim nasa_, "to lift up the face on a person," to be favorable and so partial to him. See \pros“polˆmpsia\ in this sense of partiality (respect of persons) in strkjv@Romans:2:11; strkjv@Colossians:3:25; strkjv@Ephesians:6:9| (nowhere else in N.T.). Do not show partiality.

rwp@James:2:5 @{Did not God choose?} (\ouch ho theos exelexato;\). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of \ekleg“\, the very form used by Paul three times of God's choice in strkjv@1Corinthians:1:27f|. {As to the world} (\t“i kosm“i\). The ethical dative of interest, as the world looks at it as in strkjv@Acts:7:20; strkjv@1Corinthians:1:18; strkjv@2Corinthians:10:4; strkjv@James:4:4|. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew:10:23-26; strkjv@1Corinthians:1:26-28|). {Rich in faith} (\plousious en pistei\). Rich because of their faith. As he has shown in strkjv@1:9f|. {Which he promised} (\hˆs epeggeilato\). Genitive of the accusative relative \hˆn\ attracted to the case of the antecedent \basileias\ (the Messianic kingdom), the same verb and idea already in strkjv@1:12| (\epˆggeilato\). Cf. the beatitude of Jesus in strkjv@Matthew:5:3| for the poor in spirit.

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

rwp@James:2:17 @{If it have not works} (\ean mˆ echˆi erga\). Another condition of the third class with \ean\ and \mˆ\ and the present active subjunctive of \ech“\, "if it keep on not having works." {In itself} (\kath' heautˆn\). In and of itself (according to itself), inwardly and outwardly dead (\nekra\). Same idiom in strkjv@Acts:28:16; strkjv@Romans:14:22|. It is a dead faith.

rwp@James:2:18 @{Yea, a man will say} (\all' erei tis\). Future active of \eipon\. But \all'\ here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: "Thou hast faith and I have works" (\Su pistin echeis kag“ erga ech“\). Then James answers this objector. The objector can be regarded as asking a short question: "Hast thou faith?" In that case James replies: "I have works also." {Show me thy faith apart from thy works} (\deixon moi tˆn pistin sou ch“ris t“n erg“n\). This is the reply of James to the objector. First aorist active imperative of \deiknumi\, tense of urgency. The point lies in \ch“ris\, which means not "without," but "apart from," as in strkjv@Hebrews:11:6| (with the ablative case), "the works that properly belong to it and should characterise it" (Hort). James challenges the objector to do this. {And I by my works will shew thee my faith} (\kag“ soi deix“ ek t“n erg“n mou tˆn pistin\). It is not faith _or_ works, but proof of real faith (live faith _vs_. dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated. Note \pistin\ (faith) in both cases. James is not here discussing "works" (ceremonial works) as a means of salvation as Paul in strkjv@Galatians:3; strkjv@Romans:4|, but works as proof of faith.

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

rwp@James:2:22 @{Thou seest} (\blepeis\). Obvious enough with any eyes to see. This may be a question, seest thou? {Wrought with} (\sunˆrgei\). Imperfect active of \sunerge“\, old verb for which see strkjv@Romans:8:28|. Followed by associative-instrumental case \ergois\. Faith cooperated with the deed of offering up Isaac. {Was made perfect} (\etelei“thˆ\). First aorist passive indicative of \teleio“\, to carry to the end, to complete like love in strkjv@1John:4:18|. See strkjv@James:1:4| for \teleion ergon\.

rwp@James:2:23 @{Was fulfilled} (\eplˆr“thˆ\). First aorist passive indicative of \plˆro“\, the usual verb for fulfilling Scripture. Songs:James quotes strkjv@Genesis:15:6| as proving his point in verse 21| that Abraham had works with his faith, the very same passage that Paul quotes in strkjv@Romans:4:3| to show that Abraham's faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point. {And he was called the friend of God} (\kai philos theou eklˆthˆ\). First aorist passive indicative of \kalˆo\. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see _Jubilees_ strkjv@19:9; strkjv@30:20. The Arabs today speak of Abraham as God's friend. It was evidently a common description before James used it, as in strkjv@Isaiah:41:8; strkjv@2Chronicles:20:7|.

rwp@James:5:3 @{Are rusted} (\kati“tai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio“\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi“\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\h“s pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethˆsaurisate\ (ye have laid up, first aorist active indicative of \thˆsauriz“\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.

rwp@James:5:15 @{The prayer of faith} (\hˆ euchˆ tˆs piste“s\). Cf. strkjv@1:6| for prayer marked by faith. {Shall save} (\s“sei\). Future active of \s“z“\, to make well. As in strkjv@Matthew:9:21f.; strkjv@Mark:6:56|. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature. {The sick} (\ton kamnonta\). Present active articular participle of \kamn“\, old verb, to grow weary (Hebrews:12:3|), to be sick (here), only N.T. examples. {The Lord shall raise him up} (\egerei auton ho kurios\). Future active of \egeir“\. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer. {And if he have committed sins} (\kan hamartias ˆi pepoiˆk“s\). Periphrastic perfect active subjunctive (unusual idiom) with \kai ean\ (crasis \kan\) in condition of third class. Supposing that he has committed sins as many sick people have (Mark:2:5ff.; strkjv@John:5:14; strkjv@9:2f.; strkjv@1Corinthians:11:30|). {It shall be forgiven him} (\aphethˆsetai aut“i\). Future passive of \aphiˆmi\ (impersonal passive as in strkjv@Matthew:7:2,7; strkjv@Romans:10:10|). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.

rwp@Info_John @ THE PURPOSE OF THE BOOK He tells us himself in strkjv@John:20:30f|. He has made a selection of the many signs wrought by Jesus for an obvious purpose: "But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

rwp@Info_John @ JOHN'S PORTRAIT OF CHRIST No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: "And the Word was God" (John:1:1|) and in the correct text of strkjv@John:1:18|, "God only begotten" (\theos monogenˆs\). It occurs repeatedly in the book as in the witness of the Baptist: "This is the Son of God" (John:1:34|). It is in the charge of the Pharisees (John:5:18|) and the claim of Christ himself (John:5:20-23; strkjv@6:48; strkjv@8:12,58; strkjv@11:25; strkjv@14:9; strkjv@17:5|) with the full and frank conviction of the author in strkjv@John:20:31|. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term \theos\ applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my _The Christ of the Logia_ (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ's crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly (_Studies in the Portrait of the Messiah_, 1900; _St. John's Portrait of Christ_, 1910).

rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_ (1880). ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_ (1891). ABBOTT, E.A., _Johannine Vocabulary_ (1935).,_Johannine Grammar_ (1906). APPEL, _Die Echtheit des Johannesevangeliums_ (1915). ASKWITH, E.H., _The Historical Value of the Fourth Gospel_ (1910). BACON, B.W., _The Fourth Gospel in Research and Debate_ (1910). BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_ (1898). BARTH, K., _The Gospel of John and the Synoptic Gospels_ (1907). BAUER, W., _Das Johannes-Evangelium_. 2 Aufl. (1925). BELZER, _Das Evangelium des heiligen Johannes_ (1905). BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_ (1922). BLASS, F., _Evangelium secundum Johannem_ (1902). BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_ (1928). BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_ (1922). CALMES, _L'Evangile selon S. Jean_ (1904). CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_ (1927). CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_ (1911). CHARNWOOD, LORD, _According to St. John_ (1925). CLEMEN, C., _Die Entstehung des Johannesevangeliums_ (1912). D'ALMA, _Lamentations:Controverse du quatrieme evangile_ (1908).,Philo et le quotrieme evangile_ (1911). DAUSCH' _Das Johannesevangelium_ (1909). DELFF, H., _Das vierte Evangelium wiederhergestellt_ (1890).,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums (1890). DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_ (1897). DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_ (1904). EVANS, H. H., _St. John the Author of the Fourth Gospel_ (1888). EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_ (1890). FOUARD, S., _Jean et la hn de l'age apostolique_ (1904). GARDNER, P., _The Ephesian Gospel_ (1915). GARVIE, A. E., _The Beloved Disciple_ (1922). GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_ (1910).,Leviticus:quatrieme evangile_ (1924). GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_ (1920). GREEN, A. V., _The Ephesian Canonical Writings_ (1910). GREGORY, C. R., _Wellhausen und Johannes_ (1910). GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_ (1902). GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_. (1911). HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_ (1917). HAYES, D. A., _John and His Writings_ (1917). HOERNLE, E. S., _The Record of the Loved Disciple_ etc. (1913). HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_ (1919).,_The Fourth Gospel_ (1923). HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl. (1908). HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer (1908). HOVEY, A. H., _In American Comm_. (1885). HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_ (1931). IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_ (1906).,_The Problem of the Fourth Gospel_ (1918). JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_ (1909). KEISKER, _The Inner Witness of the Fourth Gospel_ (1922). KREYENBUHL, _Neue Losung der Johanneischen Frage_ (1905). LARFIELD, _Die beide Johannes von Ephesus_ (1914). LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_ (1910). LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_ (1908). LEWIS, F. G., _Disarrangements in the Fourth Gospel_ (1910). LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_ (1932). LOISY, A., _Leviticus:quatrieme evangile_ (1903). LOWRIE, _The Doctrine of John_ (1899). LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_ (1931). MANSON, W., _The Incarnate Glory_ (1923). MAURICE, F. D., _The Gospel of St. John_ (1906). McGREGoR, G. H., _The Moffatt Commentary_ (1930). MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_ (1923). MOUSE, _Johannes und Paulus_ (1915). MUIRHEAD, L. A., _The Message of the Fourth Gospel_ (1925). NOLLOTH, C. F., _The Fourth Evangelist_ (1925). NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel (1927). ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_ (1911). PLUMMER, A., _Cambridge Greek Testament_ (1913). REVILLE, J., _Leviticus:quatrieme evangile_ (1901). REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_ (1906). ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_ (1916). ROBINSON, A., _The Historical Character of St. John's Gospel_ (1929). ROBINSON, B. W., _The Gospel of John_ (1925). SANDAY, W., _Criticism of the Fourth Gospel_ (1905). SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_ (1903). SCHMIEDEL, P. W., _The Johannine Writings_ (1908). SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_ (1906). SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_ (1903). SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_ (1909). SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_ (1916). SMITH, J. R., _The Teaching of the Fourth Gospel_ (1903). SMITH, P. V., _The Fourth Gospel: Its Historical Importance_ (1926). SPEER, R. E., _The Greatest Book in the World_ (1915). SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_ (1910). STANGE, _Die Eigenart des Johanneischen Produktion_ (1914). STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_ (1898). STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_ (1917).,The Fourth Evangelist: Dramatist or Historian_ (1925). TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_ (1931). VEDDER, H. C., _The Johannine Writings and the Johannine Problems_ (1917). WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_ (1890). WATSON, H. A., _The Mysticism of St. John's Gospel_ (1916). WEARING, _The World View of the Fourth Gospel_ (1918). WEISS, B., _Meyer Komm_. 9 Aufl. (1902).,_Das Johannesevangelium als einheitliches Werk_ (1911). WELLHAUSEN, J., _Das Evangelium Johannis_ (1908). WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_ (1911).,_Die Schichten im vierten Evangelium_ (1911). WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_ (1888). WINDISCH, H., _Johannes und die Synoptiker_ (1927). WORSLEY, _The Fourth Gospel and the Synoptists_ (1911). WREDE, W., _Charakter und Tendenz del Johannesevangelium_ (1903). ZAHN, TH., _Dal Evangelium Johannis (1908). 6 Aufl. (1921). strkjv@John:1:1 @{In the beginning} (\en archˆi\). \Archˆ\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\ˆn\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg“\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklˆton echomen pros ton patera\). See \pros“pon pros pros“pon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gn“ston tˆs pros allˆlous sunˆtheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin‚_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos ˆn ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos ˆn ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agapˆ estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

rwp@John:1:19 @{And this is the witness of John} (\kai hautˆ estin hˆ marturia tou I“anou\). He had twice already alluded to it (verses 7f., 15|) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. {When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell“\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in strkjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina er“tˆs“sin auton\). Final \hina\ and the first aorist active subjunctive of \er“ta“\, old verb to ask a question as here and often in the _Koin‚_ to ask for something (John:14:16|) like \aite“\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

rwp@John:1:21 @{And they asked him} (\kai ˆr“tˆsan auton\). Here the paratactic \kai\ is like the transitional \oun\ (then). {What then?} (\Ti oun;\). Argumentative \oun\ like Paul's \ti oun\ in strkjv@Romans:6:15|. _Quid ergo?_ {Art thou Elijah?} (\Su Elias ei;\). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from strkjv@Malachi:4:5|. In strkjv@Mark:9:11f.| Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. {He saith} (\legei\). Vivid dramatic present. {I am not} (\ouk eimi\). Short and blunt denial. {Art thou the prophet?} (\ho prophˆtˆs ei su;\). "The prophet art thou?" This question followed naturally the previous denials. Moses (Deuteronomy:18:15|) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts:3:22; strkjv@7:37|), but the Jews thought him another forerunner of the Messiah (John:7:40|). It is not clear in strkjv@John:6:15| whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke:7:19|). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark:8:28; strkjv@Matthew:16:14|). {And he answered} (\kai apekrithˆ\). First aorist passive (deponent passive, sense of voice gone) indicative of \apokrinomai\, to give a decision from myself, to reply. {No} (\Ou\). Shortest possible denial.

rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Iˆsous autos ouk ebaptizen all' hoi mathˆtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.

rwp@John:4:50 @{Thy son liveth} (\ho huios sou zˆi\). "Thy son is living," and will not now die, Jesus means. Words too good and gracious to be true. His son is healed without Jesus even going to Capernaum, "absent treatment" so to speak, but without the cure being absent. {Believed the word} (\episteusen t“i log“i\). Instantaneous faith (aorist active indicative), trusted the word (dative case \log“i\). {Went his way} (\eporeueto\). Inchoative imperfect middle, "started on his way," acted on his faith.

rwp@John:4:53 @{Songs:the father knew} (\egn“ oun ho patˆr\). Second aorist active indicative of \gin“sk“\. Inferential use of \oun\. {Himself believed} (\episteusen autos\). Not just the word of Jesus (verse 50|), but complete faith in Jesus himself as the Messiah, absolute use of \pisteu“\ as in strkjv@1:7|. {And his whole house} (\kai hˆ oikia autou\). All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Acts:18:8|).

rwp@John:5:3 @{In these} (\en tautais\). In these five porches. {Lay} (\katekeito\). Imperfect middle of \katakeimai\, to lie down, singular number because \plˆthos\ (multitude) is a collective substantive. {Withered} (\xˆr“n\). Old adjective \xˆros\ for dry, wasted as the hand (Matthew:12:10|). The oldest and best manuscripts omit what the Textus Receptus adds here "waiting for the moving of the water" (\ekdechomenon tˆn tou hudatos kinˆsin\), a Western and Syrian addition to throw light on the word \tarachthˆi\ (is troubled) in verse 7|.

rwp@John:5:36 @{But the witness which I have is greater than that of John} (\Eg“ de ech“ tˆn marturian meiz“ tou I“anou\). Literally, "But I have the witness greater than John's." \Meiz“\ (\meizona\) is predicate accusative and \I“anou\ is ablative of comparison after \meiz“\. Good as the witness of John is, Christ has superior testimony. {To accomplish} (\hina telei“s“\). Final clause with \hina\ and first aorist active subjunctive of \teleio“\, the same idiom in strkjv@4:34|. Jesus felt keenly the task laid on him by the Father (cf. strkjv@3:35|) and claimed at the end that he had performed it (17:4; strkjv@19:30|). Jesus held that the highest form of faith did not require these "works" (\erga\) as in strkjv@2:23; strkjv@10:38; strkjv@14:11|. But these "works" bear the seal of the Father's approval (5:20,36; strkjv@10:25|) and to reject their witness is wrong (10:25; strkjv@10:37f.; strkjv@15:24|). {The very works} (\auta ta erga\). "The works themselves," repeating \ta erga\ just before for vernacular emphasis. {Hath sent me} (\me apestalken\). Perfect active indicative of \apostell“\, the permanence of the mission. Cf. strkjv@3:17|. The continuance of the witness is emphasized in strkjv@5:32; strkjv@8:18|.

rwp@John:5:45 @{Think not} (\mˆ dokeite\). Prohibition with \mˆ\ and the present imperative. See on verse 39| for \doke“\ for mistaken opinions in John. {I will accuse you} (\eg“ katˆgorˆs“ hum“n\). Emphasis on \eg“\ (I). Future active indicative of \katˆgore“\ (\kata\, against, \agoreu“\, to speak in the assembly \agora\, to bring an accusation in court, a public accusation). See strkjv@Romans:3:9| for \proaitiaomai\ for making previous charge and strkjv@Luke:16:1| for \diaball“\, a secret malicious accusation, and strkjv@Romans:8:33| for \egkale“\, for public charge, not necessarily before tribunal. {Even Moses} (\M“usˆs\). No "even" in the Greek. {On whom ye have set your hope} (\eis hon humeis ˆlpikate\). Perfect active indicative of \elpiz“\, state of repose in Moses. Only example of \elpiz“\ in John. See strkjv@2Corinthians:1:10| for use of \eis\ with \elpiz“\ instead of the usual \epi\ (1Timothy:4:10|).

rwp@John:6:29 @{The work of God that ye believe} (\to ergon tou theou hina pisteuˆte\). In strkjv@1Thessalonians:1:3| Paul speaks of "your work of faith" (\hum“n tou ergou tˆs piste“s\). Songs:here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive \pisteuˆte\, "that ye may keep on believing." {On him whom he hath sent} (\eis hon apesteilen ekeinos\). The pronominal antecedent (\eis touton hon\) is omitted and the preposition \eis\ is retained with the relative \hon\ really the direct object of \apesteilen\ (sent). Note \ekeinos\ for God (emphatic he).

rwp@John:6:30 @{For a sign} (\sˆmeion\). Predicate accusative, as a sign, with \ti\ (what). As if the sign of the day before was without value. Jesus had said that they did not understand his signs (verse 26|). {That we may see, and believe thee} (\hina id“men kai pisteus“men\). Purpose clause with \hina\ and the second aorist (ingressive) active subjunctive of \hora“\ and the first aorist (ingressive) active subjunctive of \pisteu“\, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob. {What workest thou?} (\Ti ergazˆi;\). They not simply depreciate the miracle of the day before, but set up a standard for Jesus.

rwp@John:6:40 @{Should have eternal life} (\echˆi z“ˆn ai“nion\). Present active subjunctive with \hina\, "that he may keep on having eternal life" as in strkjv@3:15,36|. {Beholdeth} (\the“r“n\). With the eye of faith as in strkjv@12:45|. {And I will raise him up} (\kai anastˆs“\). Future active indicative (volitive future, promise) as in 54|.

rwp@John:11:22 @{And even now I know} (\kai nun oida\). Rather just, "Even now I know." \Alla\ (but) of the Textus Receptus is not genuine. {Whatsoever thou shalt ask of God} (\hosa an aitˆsˆi ton theon\). Indefinite relative (\hosa\, as many things as) with \an\ and the first aorist middle (indirect middle, thou thyself asking) subjunctive of \aite“\. Martha uses \aite“\ (usual word of prayer of men to God) rather than \er“ta“\ (usual word of Jesus praying to the Father), but in strkjv@16:23| we have \er“ta“\ used of prayer to Jesus and \aite“\ of prayer to God. But the distinction is not to be pressed. "As many things as thou dost ask of God." {God will give} (\d“sei soi ho theos\). Repetition of \ho theos\ for emphasis. Martha still has courageous faith in the power of God through Jesus and Jesus in verse 41| says practically what she has said here.

rwp@John:11:26 @{Shall never die} (\ou mˆ apothanˆi eis ton ai“na\). Strong double negative \ou mˆ\ with second aorist active subjunctive of \apothnˆsk“\ again (but spiritual death, this time), "shall not die for ever" (eternal death). {Believest thou this?} (\pisteueis touto;\) Sudden test of Martha's insight and faith with all the subtle turns of thought involved.

rwp@John:11:27 @{Yea, Lord} (\Nai, kurie\). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in strkjv@Matthew:16:16| because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. {I have believed} (\pepisteuka\). Perfect active indicative of \pisteu“\. It is my settled and firm faith. Peter uses this same tense in strkjv@6:69|. {That thou art the Son of God} (\hoti su ei ho Christos ho huios tou theou\). The Messiah or the Christ (1:41|) was to be also "the Son of God" as the Baptist said he had found Jesus to be (1:34|), as Peter confessed on Hermon for the apostles (Matthew:16:16|), as Jesus claimed to be (John:11:41|) and confessed on oath before Caiaphas that he was (Matthew:26:63f.|), and as John stated that it was his purpose to prove in his Gospel (20:31|). But no one said it under more trying circumstances than Martha. {Even he that cometh into the world} (\ho eis ton kosmon erchomenos\). No "even" in the Greek. This was a popular way of putting the people's expectation (6:14; strkjv@Matthew:11:3|). Jesus himself spoke of his coming into the world (9:39; strkjv@16:28; strkjv@8:37|).

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

rwp@John:11:40 @{Said I not unto thee?} (\Ouk eipon soi;\). Jesus pointedly reminds Martha of his promise to raise Lazarus (verses 25f.|). {That if thou believedst} (\hoti ean pisteusˆis\). Indirect discourse with \ean\ and the first aorist active subjunctive (condition of third class) retained after the secondary tense \eipon\. He had not said this very phrase, \ean pisteusˆis\, to Martha, but he did say to her: \Pisteueis touto\; (Believest thou this?). He meant to test Martha as to her faith already hinted at (verse 22|) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (verse 15|). {Thou shouldest see the glory of God} (\opsˆi tˆn doxan tou theou\). Future middle indicative of the old defective verb \hora“\ retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (verse 4|) and as he meant Martha to understand (verse 25|) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard's difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched.

rwp@Jude:1:20 @{Building up} (\epoikodomountes\). Present active participle of \epoikodome“\, old compound with metaphor of a house (\oikos\), common in Paul (1Corinthians:3:9-17; strkjv@Colossians:2:7; strkjv@Ephesians:2:20|). {On your most holy faith} (\tˆi hagi“tatˆi hum“n pistei\). For the spiritual temple see also strkjv@1Peter:2:3-5|. See \pistis\ (faith) in this sense (cf. strkjv@Hebrews:11:1|) in strkjv@2Peter:1:5| with the list of graces added. A true superlative here \hagi“tatˆi\, not elative. {Praying in the Holy Spirit} (\en pneumati hagi“i proseuchomenoi\). This is the way to build themselves up on their faith.

rwp@Info_Luke @ THE CHARACTER OF THE BOOK Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin‚_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

rwp@Luke:1:4 @{Mightest know} (\epign“is\). Second aorist active subjunctive of \epigin“sk“\. Full knowledge (\epi\-), in addition to what he already has. {The certainty} (\tˆn asphaleian\). Make no slip (\sphall“\, to totter or fall, and \a\ privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer). {The things} (\log“n\). Literally "words," the details of the words in the instruction. {Wast instructed} (\katˆchˆthˆs\). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word \ˆche“\ is our word echo (cf. strkjv@1Thessalonians:1:8| for \exˆchˆtai\, has sounded forth). \Katˆche“\ is to sound down, to din, to instruct, to give oral instruction. Cf. strkjv@1Corinthians:14:9; strkjv@Acts:21:21,24; strkjv@18:25; Gal strkjv@6:6|. Those men doing the teaching were called _catechists_ and those receiving it were called _catechumens_. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary _Koin‚_ and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

rwp@Luke:1:9 @{His lot was} (\elache\). Literally, {he obtained the lot}. Second aorist active indicative of \lagchan“\, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in strkjv@Acts:1:17; strkjv@2Peter:1:1|. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going (\eiselth“n\, here nominative aorist active participle agreeing with the subject of \elache\) into the sanctuary (\ton naon\, not \to hieron\, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which strkjv@Revelation:2:17| may refer. {Burn incense} (\tou thumiasai\). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).

rwp@Luke:1:17 @{Before his face} (\en“pion autou\). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular _Koin‚_ word, adverb used as preposition from adjective \en“pios\, and that from \ho en “pi “n\ (the one who is in sight). {Autou} here seems to be "the Lord their God" in verse 16| since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah. {In the spirit and power of Elijah} (\en pneumati kai dunamei Eleiƒ\). See strkjv@Isaiah:40:1-11; strkjv@Malachi:3:1-5|. John will deny that he is actually Elijah in person, as they expected (John:1:21|), but Jesus will call him Elijah in spirit (Mark:9:12; strkjv@Matthew:17:12|). {Hearts of fathers} (\kardias pater“n\). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home. {Wisdom} (\phronˆsei\). Not \sophia\, but a word for practical intelligence. {Prepared} (\kateskeuasmenon\). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.

rwp@Luke:7:9 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, to turn. Common verb. A vivid touch not in Matthew's account. In both Matthew and Luke Jesus marvels at the great faith of this Roman centurion beyond that among the Jews. As a military man he had learned how to receive orders and to execute them and hence to expect obedience to his commands, He recognized Jesus as Master over disease with power to compel obedience.

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

rwp@Luke:8:13 @{Which for a while believe} (\hoi pros kairon pisteuousin\). Ostensibly they are sincere and have made a real start in the life of faith. {They fall away} (\aphistantai\). Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who "stumble" as strkjv@Mark:4:17| has it (\skandalizontai\), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The "season of trial" becomes a "season of temptation" (\en kair“i peirasmou\) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.

rwp@Luke:18:8 @{Howbeit} (\plˆn\). It is not clear whether this sentence is also a question or a positive statement. There is no way to decide. Either will make sense though not quite the same sense. The use of \ƒra\ before \heurˆsei\ seems to indicate a question expecting a negative answer as in strkjv@Acts:8:30; strkjv@Romans:14:19|. But here \ƒra\ comes in the middle of the sentence instead of near the beginning, an unusual position for either inferential \ƒra\ or interrogative \ƒra\. On the whole the interrogative \ƒra\ is probably correct, meaning to question if the Son will find a persistence of faith like that of the widow.

rwp@Luke:18:35 @{Unto Jericho} (\eis Iereich“\). See on ¯Matthew:20:29; strkjv@Mark:10:46|, for discussion of the two Jerichos in Mark and Matt. (the old and the new as here). {Begging} (\epait“n\). Asking for something. He probably was by the wayside between the old Jericho and the new Roman Jericho. Mark gives his name Bartimaeus (10:46|). strkjv@Matthew:20:30| mentions two.

rwp@Luke:20:20 @{They watched him} (\paratˆrˆsantes\). First aorist active participle of \paratˆre“\, a common Greek verb to watch on the side or insidiously or with evil intent as in strkjv@Luke:6:7| (\paretˆrounto\) of the scribes and Pharisees. See on ¯Mark:3:2|. There is no "him" in the Greek. They were watching their chance. {Spies} (\enkathetous\). An old verbal adjective from \enkathiˆmi\, to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T. {Feigned themselves} (\hupokrinomenous heautous\). Hypocritically professing to be "righteous" (\dikaious\). "They posed as scrupulous persons with a difficulty of conscience" (Plummer). {That they might take hold of his speech} (\hina epilab“ntai autou logou\). Second aorist middle of \epilamban“\, an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of (\hina\) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, "so as to deliver him up" (\h“ste paradounai auton\). Second aorist active infinitive of \paradid“mi\, to hand over, to give from one's side to another. The trap is all set now and ready to be sprung by these "spies." {Of the governor} (\tou hˆgemonos\). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. Songs:then all their plans focus on this point as the goal. Luke alone mentions this item here.

rwp@Luke:20:45 @{In the hearing of all the people} (\akouontos pantos tou laou\). Genitive absolute, "while all the people were listening" (present active participle). That is the time to speak. The details in this verse and verse 47| are precisely those given in strkjv@Mark:12:38f.|, which see for discussion of details. strkjv@Matthew:23:1-39| has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew:16:2; strkjv@Luke:11:37-54; 12-1|).

rwp@Luke:22:21 @{That betrayeth} (\tou paradidontos\). Present active participle, actually engaged in doing it. The hand of Judas was resting on the table at the moment. It should be noted that Luke narrates the institution of the Lord's Supper before the exposure of Judas as the traitor while Mark and Matthew reverse this order.

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

rwp@Luke:22:31 @{Asked to have you} (\exˆitˆsato\). First aorist indirect middle indicative of \exaite“\, an old verb to beg something of one and (middle) for oneself. Only here in the N.T. The verb is used either in the good or the bad sense, but it does not mean here "obtained by asking" as margin in Revised Version has it. {That he might sift you} (\tou siniasai\). Genitive articular infinitive of purpose. First aorist active infinitive of \siniaz“\, to shake a sieve, to sift, from \sinion\, a winnowing fan. Later word. Here only in the N.T.

rwp@Luke:22:32 @{That thy faith fail not} (\hina mˆ eklipˆi he pistis mou\). Second aorist active subjunctive of purpose with \hina\ after \edeˆthˆn\ ({I prayed}) of \ekleip“\, old verb. Our word _eclipse_ is this word. Evidently Jesus could not keep Satan from attacking Peter. He had already captured Judas. Did he not repeatedly attack Jesus? But he could and did pray for Peter's faith and his praying won in the end, though Peter stumbled and fell. {And do thou} (\kai su\). The words single out Peter sharply. {Once thou hast turned again} (\pote epistrepsas\). First aorist active participle of \epistreph“\, common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and "strengthen thy brethren."

rwp@Luke:22:39 @{As his custom was} (\kata to ethos\). According to the custom (of him). It was because Judas knew the habit of Jesus of going to Gethsemane at night that he undertook to betray him without waiting for the crowd to go home after the feast.

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

rwp@Luke:23:49 @{Stood afar off} (\histˆkeisan apo makrothen\). Same verb as in verse 35|. Melancholy picture of the inner circle of the acquaintances of Jesus and the faithful band of women from Galilee. {Seeing these things} (\hor“sai tauta\). And helpless either to prevent them or to understand them. They could only stand and look with blinded eyes.

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

rwp@Luke:24:11 @{As idle talk} (\h“s lˆros\). Old word for nonsense, only here in the N.T. Medical writers used it for the wild talk of those in delirium or hysteria. {Disbelieved} (ˆpistoun). Imperfect active of \apiste“\, old verb from \apistos\, without confidence or faith in. They kept on distrusting the story of the women.

rwp@Luke:24:33 @{That very hour} (\autˆi tˆi h“rƒi\). Locative case and common Lukan idiom, at the hour itself. They could not wait. {Gathered} (\ˆthroismenous\). Perfect passive participle of \athroiz“\, old verb from \athroos\ (copulative \a\ and \throos\, crowd). Only here in the N.T.

rwp@Luke:24:49 @{Until ye be clothed} (\he“s hou endusˆsthe\). First aorist middle subjunctive of \endu“\ or \endun“\. It is an old verb for putting on a garment. It is here the indirect middle, put on yourselves power from on high as a garment. They are to wait till this experience comes to them. This is "the promise of the Father." It is an old metaphor in Homer, Aristophanes, Plutarch, and Paul uses it often.

rwp@Mark:4:39 @{Rebuked the wind} (\epetimˆsen t“i anem“i\) as in strkjv@Matthew:8:26| and strkjv@Luke:8:24|. He spoke to the sea also. All three Gospels speak of the sudden calm (\galˆnˆ\) and the rebuke to the disciples for this lack of faith.

rwp@Mark:4:40 @{Why are ye fearful?} (\Ti deiloi este;\). They had the Lord of the wind and the waves with them in the boat. He was still Master even if asleep in the storm. {Have ye not yet faith?} (\Oup“ echete pistin;\). Not yet had they come to feel that Jesus was really Lord of nature. They had accepted his Messiaship, but all the conclusions from it they had not yet drawn. How like us in our troubles they were!

rwp@Mark:5:30 @{Perceiving in himself} (\epignous en heaut“i\). She thought, perhaps, that the touch of Christ's garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out" (\tˆn ex autou dunamin exelthousan\). The aorist participle here is punctiliar simply and timeless and can be illustrated by strkjv@Luke:10:18|: "I was beholding Satan fall" (\ethe“roun ton Satanƒn pesonta\), where \pesonta\ does not mean _fallen_ (\pept“kota\) as in strkjv@Revelation:9:1| nor falling (\piptonta\) but simply the constative aorist {fall} (Robertson, _Grammar_, p. 684). Songs:here Jesus means to say: "I felt in myself the power from me go." Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman's reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. strkjv@Luke:8:46| uses \egn“n\ (personal knowledge), but Mark has \epignous\ (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. {Who touched my garments?} (\Tis mou hˆpsato t“n himati“n;\). More exactly, {Who touched me on my clothes}; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ's garments and be healed (Mark:6:56|). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman's mind, but Jesus honoured her darkened faith as in the case of Peter's shadow and Paul's handkerchief.

rwp@Mark:5:35 @{While he yet spake} (\Eti autou lalountos\). Genitive absolute. Another vivid touch in Mark and strkjv@Luke:8:49|. The phrase is in strkjv@Genesis:29:9|. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (\en husei haimatos\) for it diverted attention from her. Now the ruler's daughter has died (\apethane\). {Why troublest thou the master any further?} (\Ti eti skulleis ton didaskalon;\). It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luke:7:11-17|), but people in general did not expect him to raise the dead. The word \skull“\, from \skulon\ (_skin, pelt, spoils_), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in strkjv@Matthew:9:36|, which see. The middle is common in the papyri for bother, worry, as in strkjv@Luke:7:6|. There was no further use in troubling the Teacher about the girl.

rwp@Mark:6:6 @{And he marvelled because of their unbelief} (\kai ethaumasen dia tˆn apistian aut“n\). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew:8:10; strkjv@Luke:7:9|). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark:3:21,31|). There is no proof that she ever lost faith in her wonderful Son. {He went round about the villages teaching} (\periˆgen tƒs k“mas kukl“i didask“n\). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7|. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, \periˆgen\.

rwp@Mark:6:21 @{When a convenient day was come} (\genomenˆs hˆmeras eukairou\). Genitive absolute. A day well appointed \eu\, well, \kairos\, time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See on ¯Matthew:14:6| for discussion of Herod's birthday (\genesiois\, locative case or associative instrumental of time). {Made a supper} (\deipnon epoiˆsen\). Banquet. {To his lords} (\tois megistƒsin autou\). From \megistan\ (that from \megas\, great), common in the LXX and later Greek. Cf. strkjv@Revelation:6:15; strkjv@18:23|. In the papyri. The grandees, magnates, nobles, the chief men of civil life. {The high captains} (\tois chiliarchois\). Military tribunes, commanders of a thousand men. {The chief men of Galilee} (\tois pr“tois tˆs Galilaias\). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.

rwp@Mark:6:24 @{What shall I ask?} (\Ti aitˆs“mai;\). The fact that she went and spoke to her mother proves that she had not been told beforehand what to ask. strkjv@Matthew:14:8| does not necessarily mean that, but he simply condenses the account. The girl's question implies by the middle voice that she is thinking of something for herself. She was no doubt unprepared for her mother's ghastly reply.

rwp@Mark:6:33 @{Outwent them} (\proˆlthon autous\). The crowds were not to be outdone. They recognized (\egn“san\) Jesus and the disciples and ran around the head of the lake on foot (\pezˆi\) and got there ahead of Jesus and were waiting for Him when the boat came.

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

rwp@Mark:7:21 @{Evil thoughts} (\hoi dialogismoi hoi kakoi\). These come out of the heart (\ek tˆs kardias\), the inner man, and lead to the dreadful list here given like the crimes of a modern police court: {fornications} (\porneiai\, usually of the unmarried), {adulteries} (\moichaiai\, of the married), {thefts} (\klopai\, stealings), {covetings} (\pleonexiai\, craze for more and more), {murders} (\phonoi\, growing out of the others often), {wickednesses} (\ponˆriai\, from \ponos\, toil, then drudge, bad like our _knave_, serving boy like German _Knabe_, and then criminal), {deceit} (\dolos\, lure or snare with bait), {lasciviousness} (\aselgeia\, unrestrained sex instinct), {evil eye} (\ophthalmos ponˆros\) or eye that works evil and that haunts one with its gloating stare, {railing} (\blasphˆmia\, blasphemy, hurtful speech), {pride} (\huperˆphania\, holding oneself above others, stuck up), {foolishness} (\aphrosunˆ\, lack of sense), a fitting close to it all.

rwp@Mark:7:28 @{Even the dogs under the table} (\kai ta kunaria hupokat“ tˆs trapezˆs\). A delightful picture. Even the little dogs (\kunaria\) under the table {eat of the children's crumbs} (\esthiousin apo t“n psichi“n t“n paidi“n\). Little dogs, little scraps of bread (\psichion\, diminutive of \psichos\, _morsel_), little children (\paidia\, diminutive of \pais\). Probably the little children purposely dropped a few little crumbs for the little dogs. These household dogs, pets of and loved by the children. _Braid Scots_ has it: "Yet the wee dowgs aneath the table eat o' the moole o' the bairns." "A unique combination of faith and wit" (Gould). Instead of resenting Christ's words about giving the children's bread to the dogs (Gentiles) in verse 27|, she instantly turned it to the advantage of her plea for her little daughter.

rwp@Mark:7:29 @{For this saying} (\dia touton ton logon\). She had faith, great faith as strkjv@Matthew:15:28| shows, but it was her quick and bright repartee that pleased Jesus. He had missed his rest, but it was worth it to answer a call like this.

rwp@Mark:8:4 @{Here} (\h“de\). Of all places, in this desert region in the mountains. The disciples feel as helpless as when the five thousand were fed. They do not rise to faith in the unlimited power of Jesus after all that they have seen.

rwp@Mark:8:23 @{Brought him out of the village} (\exˆnegken auton ex“ tˆs k“mˆs\). It had been a village, but Philip had enlarged it and made it a town or city (\polis\), though still called a village (verses 23,26|). As in the case of the deaf and dumb demoniac given also alone by Mark (Mark:7:31-37|), so here Jesus observes the utmost secrecy in performing the miracle for reasons not given by Mark. It was the season of retirement and Jesus is making the fourth withdrawal from Galilee. That fact may explain it. The various touches here are of interest also. Jesus led him out by the hand, put spittle on his eyes (using the poetical and _Koin‚_ papyri word \ommata\ instead of the usual \opthalmous\), and laid his hands upon him, perhaps all this to help the man's faith.

rwp@Mark:8:31 @{He began to teach them} (\ˆrxato didaskein autous\). Mark is fond of this idiom, but it is not a mere rhetorical device. strkjv@Matthew:16:21| expressly says "from that time." They had to be told soon about the approaching death of Jesus. The confession of faith in Jesus indicated that it was a good time to begin. Death at the hands of the Sanhedrin (elders, chief priests, and scribes) in which Pharisees and Sadducees had about equal strength. The resurrection on the third day is mentioned, but it made no impression on their minds. This rainbow on the cloud was not seen. {After three days} (\meta treis hˆmeras\). strkjv@Matthew:16:21| has "the third day" (\tˆi tritˆi hˆmerƒi\) in the locative case of point of time (so also strkjv@Luke:9:22|). There are some people who stickle for a strict interpretation of "after three days" which would be "on the fourth day," not "on the third day." Evidently Mark's phrase here has the same sense as that in Matthew and Luke else they are hopelessly contradictory. In popular language "after three days" can and often does mean "on the third day," but the fourth day is impossible.

rwp@Mark:9:19 @{Bring him unto me} (\pherete auton pros me\). The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the {faithless} (\apistos\, unbelieving) generation in which they lived. The word {faithless} does not here mean treacherous as it does with us. But Jesus is not afraid to undertake this case. We can always come to Jesus when others fail us.

rwp@Mark:9:22 @{But if thou canst} (\all 'ei ti dunˆi\). Jesus had asked (verse 21|) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added. {Help us} (\boethˆson hemin\). Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy's case his own as the Syrophoenician woman had said, "Have mercy on me" (Matthew:15:21|). The leper had said: "If thou wilt" (Mark:1:40|). This father says: "If thou canst."

rwp@Mark:9:23 @{If thou canst} (\to ei dunˆi\). The Greek has a neat idiom not preserved in the English translation. The article takes up the very words of the man and puts the clause in the accusative case of general reference. "As to the 'if thou canst,' all things can (\dunata\) to the one who believes." The word for "possible" is \dunata\, the same root as \dunˆi\ (canst). This quick turn challenges the father's faith. On this use of the Greek article see Robertson, _Grammar_, p. 766.

rwp@Mark:9:24 @{Cried out} (\kraxas\). Loud outcry and at once (\euthus\). The later manuscripts have "with tears" (\meta dakru“n\), not in the older documents. {I believe; help my unbelief} (\Pisteu“: boˆthei tˆi apistiƒi\). An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) \boˆthei\, while aorist imperative (instant help) \boˆthˆson\, verse 22|. The word comes from \boˆ\, a cry and \the“\, to run, to run at a cry for help, a vivid picture of this father's plight.

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

rwp@Matthew:6:7 @{Use not vain repetitions} (\mˆ battalogˆsˆte\). Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like "babble." The worshippers of Baal on Mount Carmel (1Kings:8:26|) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts:19:34|) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" (\en tˆi polulogiƒi\). Vincent adds "and the Romanists with their _paternosters_ and _avast_." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Matthew:26:44|). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('_fatigare deos_') into granting their requests" (Bruce).

rwp@Matthew:6:24 @{No man can serve two masters} (\oudeis dunatai dusi kuriois douleuein\). Many try it, but failure awaits them all. Men even try "to be slaves to God and mammon" (\The“i douleuein kai mam“nƒi\). Mammon is a Chaldee, Syriac, and Punic word like _Plutus_ for the money-god (or devil). The slave of mammon will obey mammon while pretending to obey God. The United States has had a terrible revelation of the power of the money-god in public life in the Sinclair-Fall-Teapot-Air-Dome-Oil case. When the guide is blind and leads the blind, both fall into the ditch. The man who cannot tell road from ditch sees falsely as Ruskin shows in _Modern Painters_. He will hold to one (\henos anthexetai\). The word means to line up face to face (\anti\) with one man and so against the other.

rwp@Matthew:7:13 @{By the narrow gate} (\dia tˆs stenˆs pulˆs\). The Authorized Version "at the strait gate" misled those who did not distinguish between "strait" and "straight." The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. strkjv@Deuteronomy:30:19; strkjv@Jeremiah:21:8; strkjv@Psalms:1|). See the _Didache_ i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse 14| and {straitened the way} (\tethlimmenˆ hˆ hodos\) added. The way is "compressed," narrowed as in a defile between high rocks, a tight place like \stenoch“ria\ in strkjv@Romans:8:35|. "The way that leads to life involves straits and afflictions" (McNeile). Vincent quotes the _Pinax_ or _Tablet_ of Cebes, a contemporary of Socrates: "Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way that leadeth unto true culture." "The broad way" (\euruch“ros\) is in every city, town, village, with the glaring white lights that lure to destruction.

rwp@Matthew:8:9 @{For I also am a man under authority} (\kai gar eg“ anthr“pos hupo exousian\). "Also" is in the text, though the \kai\ here may mean "even," even I in my subordinate position have soldiers under me. As a military man he had learned obedience to his superiors and so expected obedience to his commands, instant obedience (aorist imperatives and aoristic present indicatives). Hence his faith in Christ's power over the illness of the boy even without coming. Jesus had only to speak with a word (8:8|), say the word, and it would be done.

rwp@Matthew:8:10 @{Songs:great faith} (\tosautˆn pistin\). In a Roman centurion and greater than in any of the Jews. In like manner Jesus marvelled at the great faith of the Canaanitish woman (Matthew:15:28|).

rwp@Matthew:8:17 @{Himself took our infirmities and bare our diseases} (\autos tas astheneias elaben kai tas nosous ebastasen\). A quotation from strkjv@Isaiah:53:4|. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: "He took away our sicknesses, and bore the burden of our diseases." Goodspeed puts it: "He took our sickness and carried away our diseases." Deissmann (_Bible Studies_, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: "He took upon himself our pains, and bore our diseases." Plummer holds that "It is impossible, and also unnecessary, to understand what the Evangelist understood by 'took ' (\elaben\) and 'bare' (\ebastasen\). It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ." \Bastaz“\ occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, _Vocabulary_), pilfer. In strkjv@Matthew:3:11| we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. "This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for _bodily_ no less than for spiritual healing, and therefore insists on translating 'took away'" (Vincent). We have seen that the word \bastaz“\ will possibly allow that meaning, but I agree with McNeile: "The passage, _as Mt. employs it_, has no bearing on the doctrine of the atonement." But Jesus does show his sympathy with us. "Christ's sympathy with the sufferers was so intense that he really felt their weaknesses and pains." In our burdens Jesus steps under the load with us and helps us to carry on.

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

rwp@Matthew:16:20 @{That they should tell no man} (\hina mˆdeni eip“sin\). Why? For the very reason that he had himself avoided this claim in public. He was the Messiah (\ho Christos\), but the people would inevitably take it in a political sense. Jesus was plainly profoundly moved by Peter's great confession on behalf of the disciples. He was grateful and confident of the final outcome. But he foresaw peril to all. Peter had confessed him as the Messiah and on this rock of faith thus confessed he would build his church or kingdom. They will all have and use the keys to this greatest of all buildings, but for the present they must be silent.

rwp@Matthew:16:22 @{Peter took him} (\proslabomenos auton ho Petros\). Middle voice, "taking to himself," aside and apart, "as if by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level" (Bengel). "Peter here appears in a new character; a minute ago speaking under inspiration from heaven, now under inspiration from the opposite quarter" (Bruce). Syriac Sinaitic for strkjv@Mark:8:32| has it "as though pitying him." But this exclamation and remonstrance of Peter was soon interrupted by Jesus. {God have mercy on thee} (\hile“s\. Supply \eiˆ\ or \est“ ho theos\). {This shall never be} (\ou mˆ estai soi touto\). Strongest kind of negation, as if Peter would not let it happen. Peter had perfect assurance.

rwp@Matthew:16:26 @{Gain} (\kerdˆsˆi\) and {profit} (\zˆmi“thˆi\). Both aorist subjunctives (one active, the other passive) and so punctiliar action, condition of third class, undetermined, but with prospect of determination. Just a supposed case. The verb for "forfeit" occurs in the sense of being fined or mulcted of money. Songs:the papyri and inscriptions. {Exchange} (\antallagma\). As an exchange, accusative in apposition with \ti\. The soul has no market price, though the devil thinks so. "A man must give, surrender, his life, and nothing less to God; no \antallagma\ is possible" (McNeile). This word \antallagma\ occurs twice in the _Wisdom of Sirach_: "There is no exchange for a faithful friend" (6:15); "There is no exchange for a well-instructed soul" (26:14).

rwp@Matthew:17:20 @{Little faith} (\oligopistian\). A good translation. It was less than "a grain of mustard seed" (\kokkon sinape“s\). See strkjv@13:31| for this phrase. They had no miracle faith. Bruce holds "this mountain" to be the Mount of Transfiguration to which Jesus pointed. Probably so. But it is a parable. Our trouble is always with "this mountain" which confronts our path. Note the form \metaba\ (\meta\ and \bˆthi\).

rwp@Matthew:18:10 @{Despise} (\kataphronˆsˆte\). Literally, "think down on," with the assumption of superiority. {Their angels} (\hoi aggeloi aut“n\). The Jews believed that each nation had a guardian angel (Daniel:10:13,20f.; strkjv@12:1|). The seven churches in Revelation (Revelation:1:20|) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God's presence, "see the face of my Father" (\blepousin to pros“pon tou patros mou\) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God's people (Hebrews:1:14|)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his "little ones" who believe in Him. There are angels in God's presence (Luke:1:19|).

rwp@Matthew:20:20 @{Then} (\tote\). Surely an inopportune time for such a request just after the pointed prediction of Christ's crucifixion. Perhaps their minds had been preoccupied with the words of Jesus (19:28|) about their sitting on twelve thrones taking them in a literal sense. The mother of James and John, probably Salome, possibly a sister of the Master's mother (John:19:25|), apparently prompted her two sons because of the family relationship and now speaks for them. {Asking a certain thing} (\aitousa ti\). "Asking something," "plotting perhaps when their Master was predicting" (Bruce). The "something" put forward as a small matter was simply the choice of the two chief thrones promised by Jesus (19:28|).

rwp@Matthew:20:22 @{Ye know not what ye ask} (\ouk oidate ti aiteisthe\). How often that is true. \Aiteisthe\ is indirect middle voice, "ask for yourselves," "a selfish request." {We are able} (\dunametha\). Amazing proof of their ignorance and self-confidence. Ambition had blinded their eyes. They had not caught the martyr spirit.

rwp@Matthew:22:12 @{Not having a wedding-garment} (\mˆ ech“n enduma gamou\). \Mˆ\ is in the _Koin‚_ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon\. There is a subtle distinction between \mˆ\ and \ou\ like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea. Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast.

rwp@Revelation:9:15 @{Were loosed} (\eluthˆsan\). First aorist (ingressive) passive indicative of \lu“\, "were let loose." {Which had been prepared} (\hoi hˆtoimasmenoi\). Perfect passive articular participle of \hetoimaz“\, to make ready (\hetoimos\), in a state of readiness prepared by God (12:6; strkjv@16:12; strkjv@Matthew:25:34|). {For the hour and day and month and year} (\eis tˆn h“ran kai hˆmeran kai mˆna kai eniauton\). For this use of \eis\ with \hˆtoimasmenon\ see strkjv@2Timothy:2:21|. All preparation over, the angels are waiting for the signal to begin. {That they should kill} (\hina apoktein“sin\). The same idiom in verse 5| about the fifth trumpet, which brought torture. This one brings death.

rwp@Revelation:12:10 @{A great voice saying} (\ph“nˆn megalˆn legousan\). Accusative after \ˆkousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \ph“nˆs legousˆs\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\hˆ s“tˆria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\hˆ dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\hˆ basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\hˆ exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katˆg“r\). The regular form, \katˆgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katˆg“r\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diak“n\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\t“n adelph“n hˆm“n\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katˆgor“n autous\). Articular present active participle of \katˆgore“\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hˆmeras kai nuktos\). Genitive of time. "By day and by night."

rwp@Romans:12:3 @{Not to think of himself more highly than he ought to think} (\mˆ huperphronein par' ho dei phronein\). Indirect negative command after \leg“\ (I say). Play on the two infinitives \phronein\, to think, and \huperphronein\ (old verb from \huperphr“n\, over-proud, here only in N.T.) to "over-think" with \par' ho\ (beyond what) added. Then another play on \phronein\ and \s“phronein\ (old verb from \s“phr“n\, sober-minded), to be in one's right mind (Mark:5:15; strkjv@2Corinthians:5:13|). Self-conceit is here treated as a species of insanity. {A measure of faith} (\metron piste“s\). Accusative case, the object of the verb \emerisen\. Each has his gift from God (1Corinthians:3:5; strkjv@4:7|). There is no occasion for undue pride. {To each man} (\hekast“i\). Emphatic position before \h“s\ (as) and emphasizes the diversity.

rwp@Romans:12:6 @{Differing} (\diaphora\). Old adjective from \diapher“\, to differ, to vary. Songs:Hebrews:9:10|. {According to the proportion of our faith} (\kata tˆn analogian tˆs piste“s\). The same use of \pistis\ (faith) as in verse 3| "the measure of faith." Old word. \analogia\ (our word "analogy") from \analogos\ (analogous, conformable, proportional). Here alone in N.T. The verb \prophˆteu“men\ (present active volitive subjunctive, let us prophesy) must be supplied with which \echontes\ agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though \pistis\ does occur in that sense (Galatians:1:23; strkjv@3:23|).

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