OT-POET.filter - rwp sphere:

rwp@1Thessalonians:4:7 @{Not for uncleanness, but in sanctification} (\epi akatharsii all' en hagiasmi\). Sharp contrast made still sharper by the two prepositions \epi\ (on the basis of) and \en\ (in the sphere of). God has "called" us all for a decent sex life consonant with his aims and purposes. It was necessary for Paul to place this lofty ideal before the Thessalonian Christians living in a pagan world. It is equally important now.

rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklekti kurii\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois auts\). As with \eklekt kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap\ with the addition of \en altheii\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egnkotes\). Perfect active articular participle of \ginsk\, "those that have come to know and still know."

rwp@Info_2Peter @ ANACHRONISMS It used to be said that it was impossible for II Peter to have been written in the first century, because it had the atmosphere of the second. But one fact is strongly against that argument. In strkjv@2Peter:3:8| occurs the quotation of strkjv@Psalms:90:4| about the thousand years without any chiliastic turn at all, a thing sure to happen in the second century after chiliasm had come to have such a swing. Peter's use of it suits the first century, not the second. As a matter of fact, the false teachers described in II Peter suit the first century precisely if one recalls Paul's troubles with the Judaizers in Galatia and Corinth and with the Gnostics in Colossae and Ephesus. "Every feature in the description of the false teachers and mockers is to be found in the apostolic age" (Bigg).

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} (\spoudn psan\). Old word from \speud\ to hasten (Luke:19:5f.|). This phrase (\psan spoudn\) 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 ti pistei humn\). 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 (\agap\). 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} (\epichorgsate\). First aorist active imperative of \epichorge\, late and rare double compound verb (\epi\ and \chorge\ strkjv@1Peter:4:11| from \chorgos\, chorus-leader, \choros\ and \hgeomai\, 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} (\aretn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gnsin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).

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

rwp@Ephesians:4:16 @{From which} (\ex hou\). Out of which as the source of energy and direction. {Fitly framed} (\sunarmologoumenon\). See strkjv@2:21| for this verb. {Through that which every joint supplieth} (\dia pass haphs ts epichorgias\). Literally, "through every joint of the supply." See strkjv@Colossians:2:19| for \haph\ and strkjv@Phillipians:1:19| for the late word \epichorgia\ (only two examples in N.T.) from \epichorge\, to supply (Colossians:2:19|). {In due measure} (\en metri\). Just "in measure" in the Greek, but the assumption is that each part of the body functions properly in its own sphere. {Unto the building up of itself} (\eis oikodomn heautou\). Modern knowledge of cell life in the human body greatly strengthens the force of Paul's metaphor. This is the way the body grows by cooperation under the control of the head and all "in love" (\en agapi\).

rwp@Info_John @ NO EARLY MARTYRDOM FOR THE APOSTLE JOHN In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the _Codex Coislinianus_, Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews (\hupo Ioudain anireth\) while the other manuscripts say that John rested in peace (\en eirni anepausato\). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mark:10:39; strkjv@Matthew:20:23|) and realized by James first of all (Acts:12:1f.|). John drank the cup in the exile to Patmos. The correction to Peter in strkjv@John:21:20-23| would have no meaning if the Apostle John had already been put to death.

rwp@John:3:21 @{That doeth the truth} (\ho poin tn altheian\). See strkjv@1John:1:6| for this striking phrase. {Comes to the light} (\erchetai pros to phs\). Is drawn by the light, spiritual heliotropes, not driven from it. {That may be made manifest} (\hina phanerthi\). Final \hina\ with first aorist passive subjunctive of \phanero\. {They have been wrought in God} (\en thei estin eirgasmena\). Periphrastic perfect passive indicative of \ergazomai\. He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on.

rwp@John:12:1 @{Jesus therefore} (\Isous oun\). Here \oun\ is not causal, but simply copulative and transitional, "and so" (Bernard), as often in John (1:22|, etc.). {Six days before the passover} (\pro hex hmern tou pascha\). This idiom, transposition of \pro\, is like the Latin use of _ante_, but it occurs in the old Doric, in the inscriptions and the papyri. See strkjv@Amos:1:1| for it also (cf. Moulton, _Proleg_., pp. 100ff.; Robertson, _Grammar_, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere strkjv@John:11:55-57; strkjv@John:12:1, 9-11|. {Came to Bethany, where Lazarus was, whom Jesus raised from the dead} (\tlhen eis Bthanian, hopou n Lazaros, hon geiren ek nekrn Isous\). Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (12:9-11|). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage.

rwp@Mark:5:40 @{And they laughed him to scorn} (\kai kategeln\). "They jeered at him" (Weymouth). Note imperfect tense. They kept it up. And note also \kat-\ (perfective use). Exactly the same words in strkjv@Matthew:9:24| and strkjv@Luke:8:53|. The loud laughter was ill suited to the solemn occasion. But Jesus on his part (\autos de\) took charge of the situation. {Taketh the father of the child and her mother and them that were with him} (\paralambanei ton patera tou paidiou kai tn mtera kai tous met' autou\). Having put out (\ekbaln\) the rest by a stern assertion of authority as if he were master of the house, Jesus takes along with him these five and enters the chamber of death "where the child was" (\hopou n to paidion\). He had to use pressure to make the hired mourners leave. The presence of some people will ruin the atmosphere for spiritual work.

rwp@Mark:6:45 @{To Bethsaida} (\pros Bthsaidan\). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke:9:10|). {While he himself sendeth the multitude away} (\hes autos apoluei ton ochlon\). strkjv@Matthew:14:22| has it "till he should send away" (\hes hou apolusi\) with the aorist subjunctive of purpose. Mark with the present indicative \apoluei\ pictures Jesus as personally engaged in persuading the crowds to go away now. strkjv@John:6:41f.| explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat {to go before him} (\proagein\) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See on ¯Matthew:14:22,23|. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background.

rwp@Mark:8:15 @{Take heed, beware of the leaven of the Pharisees, and the leaven of Herod} (\Horte, blepete apo ts zums tn Pharisain kai ts zums Hridou\). Present imperatives. Note \apo\ and the ablative case. \Zum\ is from \zumo\ and occurs already in strkjv@Matthew:13:33| in a good sense. For the bad sense see strkjv@1Corinthians:5:6|. He repeatedly charged (\diestelleto\, imperfect indicative), showing that the warning was needed. The disciples came out of a Pharisaic atmosphere and they had just met it again at Dalmanutha. It was insidious. Note the combination of Herod here with the Pharisees. This is after the agitation of Herod because of the death of the Baptist and the ministry of Jesus (Mark:6:14-29; strkjv@Matthew:14:1-12; strkjv@Luke:9:7-9|). Jesus definitely warns the disciples against "the leaven of Herod" (bad politics) and the leaven of the Pharisees and Sadducees (bad theology and also bad politics).

rwp@Matthew:20:14 @{Take up} (\aron\). First aorist active imperative of \air\. Pick up, as if he had saucily refused to take it from the table or had contemptuously thrown the denarius on the ground. If the first had been paid first and sent away, there would probably have been no murmuring, but "the murmuring is needed to bring out the lesson" (Plummer). The \dnarius\ was the common wage of a day labourer at that time. {What I will} (\ho thel\). This is the point of the parable, the _will_ of the householder. {With mine own} (\en tois emois\). In the sphere of my own affairs. There is in the _Koin_ an extension of the instrumental use of \en\.

rwp@Revelation:12:9 @{Was cast down} (\eblth\). Effective first aorist passive indicative of \ball\, cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in strkjv@Luke:10:18; strkjv@John:12:31|. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with \drakn\ as in strkjv@12:3|, and the whole picture is repeated in strkjv@20:2|. The dragon in both places is identified with the old serpent (Genesis:3:1ff.|) and called \archaios\ (from \arch\, beginning), as Jesus said that the devil was a murderer "from the beginning" (John:8:44|). Both \diabolos\ (slanderer) and Satan (\Satans\) are common in N.T. for this great dragon and old serpent, the chief enemy of mankind. See on ¯Matthew:4:1; strkjv@Revelation:2:10| for \diabolos\ and strkjv@Luke:10:18| for \Satans\. {The deceiver of the whole world} (\ho plann tn oikoumenn holn\). This is his aim and his occupation, pictured here by the nominative articular present active participle of \plana\, to lead astray. For "the inhabited world" see strkjv@Luke:2:1; strkjv@Revelation:3:10; strkjv@16:14|. Satan can almost "lead astray" the very elect of God (Matthew:24:24|), so artful is he in his beguilings as he teaches us how to deceive ourselves (1John:1:8|). {He was cast down to the earth} (\eblth eis tn gn\). Effective aorist repeated from the beginning of the verse. "The earth was no new sphere of Satan's working" (Swete). {Were cast down} (\eblthsan\). Triple use of the same verb applied to Satan's minions. The expulsion is complete.