OT-POET.filter - rwp basileia:

rwp@1Thessalonians:2:12 @{To the end that} (\eis to\). Final use of \eis\ and the articular infinitive, common idiom in the papyri and Paul uses \eis\ to and the infinitive fifty times (see again in strkjv@3:2|), some final, some sub-final, some result (Robertson, _Grammar_, pp. 989-91). {Walk worthily of God} (\peripatein axis tou theou\). Present infinitive (linear action), and genitive case with adverb \axis\ as in strkjv@Colossians:1:10| (cf. strkjv@Phillipians:1:27; strkjv@Ephesians:4:1|), like a preposition. {Calleth} (\kalountos\). Present active participle, keeps on calling. Some MSS. have \kalesantos\, called. {Kingdom} (\basileian\) here is the future consummation because of glory (\doxan\) as in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:6:9; strkjv@15:50; strkjv@Galatians:5:21; strkjv@2Timothy:4:1,18|), but Paul uses it for the present kingdom of grace also as in strkjv@1Corinthians:4:20; strkjv@Romans:14:17; strkjv@Colossians:1:13|.

rwp@2Peter:1:11 @{Thus} (\houts\). As shown in verse 10|. {Shall be supplied} (\epichorgthsetai\). Future passive of \epichorge\, for which see verse 5|. You supply the virtues above and God will supply the entrance (\h eisodos\, old word already in strkjv@1Thessalonians:1:9|, etc.). {Richly} (\plousis\). See strkjv@Colossians:3:16| for this adverb. {Into the eternal kingdom} (\eis tn ainion basileian\). The believer's inheritance of strkjv@1Peter:1:4| is here termed kingdom, but "eternal" (\ainion\ feminine same as masculine). Curiously again in the Stratonicea inscription we find \ts ainiou archs\ (of the eternal rule) applied to "the lords of Rome." But this is the spiritual reign of God in men's hearts here on earth (1Peter:2:9|) and in heaven. {Of our Lord and Saviour Jesus Christ} (\tou kuriou hmn kai stros Isou Christou\). For which idiom see on ¯1:1|.

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} (\ti kosmi\). 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} (\hs epeggeilato\). Genitive of the accusative relative \hn\ attracted to the case of the antecedent \basileias\ (the Messianic kingdom), the same verb and idea already in strkjv@1:12| (\epggeilato\). Cf. the beatitude of Jesus in strkjv@Matthew:5:3| for the poor in spirit.

rwp@Luke:19:12 @{To take to himself a kingdom} (\labein heauti basileian\). Second aorist active infinitive of \lamban\ with the dative reflexive \heauti\ where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

rwp@Luke:23:42 @{In thy kingdom} (\eis tn basileian sou\, text of Westcott and Hort or \en tei basileii sou\, margin). Probably no difference in sense is to be found, for \eis\ and \en\ are essentially the same preposition. He refers to the Messianic rule of Jesus and begs that Jesus will remember him. It is not clear whether he hopes for immediate blessing or only at the judgment.

rwp@Mark:9:1 @{Till they see the kingdom of God come with power} (\hes an idsin tn basileian tou theou elluthuian en dunamei\). In strkjv@8:38| Jesus clearly is speaking of the second coming. To what is he referring in strkjv@9:1|? One is reminded of strkjv@Mark:13:32; strkjv@Matthew:24:36| where Jesus expressly denies that anyone save the Father himself (not even the Son) knows the day or the hour. Does he contradict that here? It may be observed that Luke has only "see the kingdom of God," while Matthew has "see the Son of man coming" (\erchomenon\, present participle, a process). Mark has "see the kingdom of God come" (\elluthuian\, perfect active participle, already come) and adds "with power." Certainly the second coming did not take place while some of those standing there still lived. Did Jesus mean that? The very next incident in the Synoptic Gospels is the Transfiguration on Mount Hermon. Does not Jesus have that in mind here? The language will apply also to the coming of the Holy Spirit on the great Day of Pentecost. Some see in it a reference to the destruction of the temple. It is at least open to question whether the Master is speaking of the same event in strkjv@Mark:8:38; strkjv@9:1|.

rwp@Matthew:6:33 @{First his kingdom} (\prton tn basileian\). This in answer to those who see in the Sermon on the Mount only ethical comments. Jesus in the Beatitudes drew the picture of the man with the new heart. Here he places the Kingdom of God and his righteousness before temporal blessings (food and clothing).

rwp@Matthew:8:12 @{The sons of the kingdom} (\hoi huioi ts basileias\). A favourite Hebrew idiom like "son of hell" (Matthew:23:15|), "sons of this age" (Luke:16:8|). The Jews felt that they had a natural right to the privileges of the kingdom because of descent from Abraham (Matthew:3:9|). But mere natural birth did not bring spiritual sonship as the Baptist had taught before Jesus did.

rwp@Matthew:16:19 @{The Keys of the kingdom} (\tas kleidas ts 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" (\dsis\) in rabbinical language is to forbid, to "loose" (\lusis\) 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:23:13 @{Hypocrites} (\hupokritai\). This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew:6:2,5,16; strkjv@7:5|), then in strkjv@15:7| and strkjv@22:18|. Here it appears "with terrific iteration" (Bruce) save in the third of the seven woes (23:13,15,23,25,27,29|). The verb in the active (\hupokrin\) meant to separate slowly or slightly subject to gradual inquiry. Then the middle was to make answer, to take up a part on the stage, to act a part. It was an easy step to mean to feign, to pretend, to wear a masque, to act the hypocrite, to play a part. This hardest word from the lips of Jesus falls on those who were the religious leaders of the Jews (Scribes and Pharisees), who had justified this thunderbolt of wrath by their conduct toward Jesus and their treatment of things high and holy. The _Textus Receptus has eight woes, adding verse 14| which the Revised Version places in the margin (called verse 13| by Westcott and Hort and rejected on the authority of Aleph B D as a manifest gloss from strkjv@Mark:12:40| and strkjv@Luke:20:47|). The MSS. that insert it put it either before 13 or after 13. Plummer cites these seven woes as another example of Matthew's fondness for the number seven, more fancy than fact for Matthew's Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). {Ye shut the kingdom of heaven} (\kleiete tn basileian tn ourann\). In strkjv@Luke:11:52| the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in (\tous eiserchomenous\, conative present middle participle). {Against} (\emprosthen\). Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in.

rwp@Revelation:12:10 @{A great voice saying} (\phnn megaln legousan\). Accusative after \kousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \phns legouss\ 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} (\h stria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\h dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\h basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\h 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 katgr\). The regular form, \katgoros\, 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 \katgr\, 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 \diakn\ 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} (\tn adelphn hmn\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katgorn autous\). Articular present active participle of \katgore\, 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} (\hmeras kai nuktos\). Genitive of time. "By day and by night."