OT-PROPHET.filter - rwp word:
rwp@
1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunztts tou ainos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunztts\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunztts\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzte\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi emranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \mrain\ from \mros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ain\ (age), orderly arrangement, then the non-Christian cosmos.
rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christi Isou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenth sophia hmin apo theou\). Note \egenth\, became (first aorist passive and indicative), not \n\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosun te kai hagiasmos kai apolutrsis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosun, hagiasmos, apolutrsis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosun\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutrsis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.
rwp@1Corinthians:2:1 @{Not with excellency of speech or of wisdom} (\ou kath' huperochn logou sophias\). \Huperoch\ is an old word from the verb \huperech\ (Phillipians:4:7|) and means preeminence, rising above. In N.T. only here and strkjv@1Timothy:2:2| of magistrates. It occurs in inscriptions of Pergamum for persons of position (Deissmann, _Bible Studies_, p. 255). Here it means excess or superfluity, "not in excellence of rhetorical display or of philosophical subtlety" (Lightfoot). {The mystery of God} (\to mustrion tou theou\). Songs:Aleph A C Copt. like strkjv@2:7|, but B D L P read \marturion\ like strkjv@1:6|. Probably {mystery} is correct. Christ crucified is the mystery of God (Colossians:2:2|). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from \mue\, to close, to shut, to initiate (Phillipians:4:12|). This mystery was once hidden from the ages (Colossians:1:26|), but is now made plain in Christ (1Corinthians:2:7; strkjv@Romans:16:25f.|). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan's _Vocabulary_).
rwp@1Corinthians:2:4 @{Not in persuasive words of wisdom} (\ouk en pithois sophias logois\). This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective \pithos\ (MSS. \peithos\) has not yet been found elsewhere. It seems to be formed directly from \peith\, to persuade, as \pheidos\ (\phidos\) is from \pheidomai\, to spare. The old Greek form \pithanos\ is common enough and is used by Josephus (_Ant_. VIII. 9. 1) of "the plausible words of the lying prophet" in strkjv@1Kings:13|. The kindred word \pithanologia\ occurs in strkjv@Colossians:2:4| for the specious and plausible Gnostic philosophers. And gullible people are easy marks for these plausible pulpiteers. Corinth put a premium on the veneer of false rhetoric and thin thinking. {But in demonstration} (\all' en apodeixei\). In contrast with the {plausibility} just mentioned. This word, though an old one from \apodeiknumi\, to show forth, occurs nowhere else in the New Testament. {Spirit} (\pneuma\) here can be the Holy Spirit or inward spirit as opposed to superficial expression and {power} (\dunamis\) is moral power rather than intellectual acuteness (cf. strkjv@1:18|).
rwp@1Corinthians:2:5 @{That your faith should not stand} (\hina h pistis humn m i\). Purpose of God, but \m i\ is "not be" merely. The only secure place for faith to find a rest is in God's power, not in the wisdom of men. One has only to instance the changing theories of men about science, philosophy, religion, politics to see this. A sure word from God can be depended on.
rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta erauni\). This is the usual form from A.D. 1 on rather than the old \ereuna\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \erauntai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bath tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.
rwp@1Corinthians:2:11 @{Knoweth} (\oiden, egnken\). Second perfect of root \id-\, to see and so know, first perfect of \ginsk\, to know by personal experience, has come to know and still knows. See First John for a clear distinction in the use of \oida\ and \ginsk\. {The spirit of man that is in him} (\to pneuma tou anthrpou to en auti\). The self-consciousness of man that resides in the man or woman (generic term for mankind, \anthrpos\). {The Spirit of God} (\to pneuma tou theou\). Note the absence of \to en auti\. It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul's analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in strkjv@Romans:8:26| and in the full Trinitarian benediction in strkjv@2Corinthians:13:13|. \Pneuma\ in itself merely means breath or wind as in strkjv@John:3:8|. To know accurately Paul's use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God's Holy Spirit is amply qualified to make the revelation claimed here in verses 6-10|.
rwp@1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg\ refers more to the substance. But \lale\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthrpins sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.
rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthrpos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuch\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuch\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuch\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\mria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gnnai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \ginsk\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatiks anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuch\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).
rwp@1Corinthians:3:3 @{For ye are yet carnal} (\eti gar sarkikoi este\). \Sarkikos\, unlike \sarkinos\, like \ikos\ formations, means adapted to, fitted for the flesh (\sarx\), one who lives according to the flesh (\kata sarka\). Paul by \psuchikos\ describes the unregenerate man, by \pneumatikos\ the regenerate man. Both classes are \sarkinoi\ made in flesh, and both may be \sarkikoi\ though the \pneumatikoi\ should not be. The \pneumatikoi\ who continue to be \sarkinoi\ are still babes (\npioi\), not adults (\teleioi\), while those who are still \sarkikoi\ (carnal) have given way to the flesh as if they were still \psuchikoi\ (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves. {Jealousy and strife} (\zlos kai eris\). Zeal (\zlos\ from \ze\, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Romans:10:2|) and easily becomes jealousy (same root through the French _jaloux_) as zeal. Ardour may be like the jealousy of God (2Corinthians:11:2|) or the envy of men (Acts:5:17|). \Eris\ is an old word, but used only by Paul in N.T. (see on ¯1Corinthians:1:11|). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still \sarkikoi\ and walking according to men, not according to the Spirit of Christ.
rwp@1Corinthians:3:5 @{What then?} (\ti oun;\). He does not say \tis\ (who), but \ti\ (what), neuter singular interrogative pronoun. {Ministers} (\diakonoi\). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as \dia\ and \konis\ "raising dust by hastening." In the Gospels it is the servant (Matthew:20:26|) or waiter (John:2:5|). Paul so describes himself as a minister (Colossians:1:23,25|). The technical sense of deacon comes later (Phillipians:1:1; strkjv@1Timothy:3:8,12|). {As the Lord gave to him} (\hs ho Kurios edken\). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters strkjv@1Corinthians:3; 4| and it is made plain in chapter strkjv@1Corinthians:12|.
rwp@1Corinthians:3:8 @{Are one} (\hen eisin\). The neuter singular again (\hen\, not \heis\) as with the interrogative \ti\ and the indefinite \ti\. By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written. {According to his own labour} (\kata ton idion kopon\). God will bestow to each the reward that his labour deserves. That is the pay that the preacher is sure to receive. He may get too little or too much here from men. But the due reward from God is certain and it will be adequate however ungrateful men may be.
rwp@1Corinthians:3:9 @{God's fellow-workers} (\theou sunergoi\). This old word (co-workers of God) has a new dignity here. God is the major partner in the enterprise of each life, but he lets us work with him. Witness the mother and God with the baby as the product. {God's husbandry} (\theou gergion\). God's tilled land (\g, ergon\). The farmer works with God in God's field. Without the sun, the rains, the seasons the farmer is helpless. {God's building} (\theou oikodom\). God is the Great Architect. We work under him and carry out the plans of the Architect. It is building (\oikos\, house, \dem\, to build). Let us never forget that God sees and cares what we do in the part of the building where we work for him.
rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.
rwp@1Corinthians:3:12 @{Gold, silver, precious stones, wood, hay, stubble} (\chrusion, argurion, lithous timious, xula, chorton, kalamn\). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay (\chortos\, grass, as in strkjv@Mark:6:39|) and stubble (\kalam\, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as strkjv@Exodus:5:12|) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9| or to the character of the teaching as in verse 13|. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15|) and shoddy men (verse 17|). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.
rwp@1Corinthians:3:15 @{Shall be burned} (\katakasetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zmithsetai\). First future passive indicative of \zmi\, old verb from \zmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de sthsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\houts de hs dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.
rwp@1Corinthians:3:19 @{Foolishness with God} (\mria para ti thei\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalambann\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgii\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).
rwp@1Corinthians:3:22 @{Yours} (\humn\). Predicate genitive, belong to you. All the words in this verse and 23| are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except \kosmos\ (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present (\enestta\, second perfect participle of \enistmi\) and things to come divide two classes. Few of the finer points of Greek syntax need more attention than the absence of the article. We must not think of the article as "omitted" (Robertson, _Grammar_, p. 790). The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here.
rwp@1Corinthians:4:1 @{Ministers of Christ} (\hupretas Christou\). Paul and all ministers (\diakonous\) of the New Covenant (1Corinthians:3:5|) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke:4:20| the attendant in the synagogue) and the Acts (Acts:13:5|) of John Mark. The {so} (\houts\) gathers up the preceding argument (3:5-23|) and applies it directly by the {as} (\hs\) that follows. {Stewards of the mysteries of God} (\oikonomous mustrin theou\). The steward or house manager (\oikos\, house, \nem\, to manage, old word) was a slave (\doulos\) under his lord (\kurios\, strkjv@Luke:12:42|), but a master (Luke:16:1|) over the other slaves in the house (menservants \paidas\, maidservants \paidiskas\ strkjv@Luke:12:45|), an overseer (\epitropos\) over the rest (Matthew:20:8|). Hence the under-rower (\huprets\) of Christ has a position of great dignity as steward (\oikonomos\) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew:13:11|). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew:13:51; strkjv@16:8-12|). As stewards Paul and other ministers are entrusted with the mysteries (see on ¯1Corinthians:2:7| for this word) of God and are expected to teach them. "The church is the \oikos\ (1Timothy:3:15|), God the \oikodespots\ (Matthew:13:52|), the members the \oikeioi\ (Galatians:6:10; strkjv@Ephesians:2:19|)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (\oikonomia\) of God given to him (Colossians:1:25; strkjv@Ephesians:1:10|). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.
rwp@1Corinthians:4:2 @{Here} (\hde\). 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} (\zteitai\). It is sought. Many MSS. read \zteite\, 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 heurethi\). Non-final use of \hina\ with first aorist passive subjunctive of \heurisk\, the result of the seeking (\zte\). 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} (\hste\). As in strkjv@3:21| which see. {Judge nothing} (\m 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} (\hes an elthi ho kurios\). Common idiom of \hes\ 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 phtisei\). Future indicative of this late verb (in papyri also) from \phs\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phanersei\). (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:4:6 @{I have in a figure transferred} (\meteschmatisa\). First aorist active (not perfect) indicative of \meta-schmatiz\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schma\, form or habit, like Latin _habitus_ from \ech\ and so different from \morph\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \hs\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hmin mathte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan\, to learn. As an object lesson in our cases (\en hmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to M huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathte\ (learn) and points at the words "\M huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \m\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina m phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia, phusa\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zloute\ in strkjv@Galatians:4:17| (cf. \hina ginskomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa\ or \phusia\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).
rwp@1Corinthians:4:9 @{Hath set forth us the apostles last} (\hmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethriomachsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\hs epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\ti kosmi kai aggelois kai anthrpois\), dative case of personal interest.
rwp@1Corinthians:4:10 @{We--you} (\hmeis--humeis\). Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanour, and worldly position" (Robertson and Plummer). The apostles were fools for Christ's sake (2Corinthians:4:11; strkjv@Phillipians:3:7|). They made "union with Christ the basis of worldly wisdom" (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. \Endoxos\, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.
rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri ts arti hras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\peinmen\), {we thirst} (\dipsmen\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnts\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.
rwp@1Corinthians:4:12 @{We toil} (\kopimen\). Common late verb for weariness in toil (Luke:5:5|), {working with our own hands} (\ergazomenoi tais idiais chersin\) instrumental case \chersin\ and not simply for himself but also for Aquila and Priscilla as he explains in strkjv@Acts:20:34|. This personal touch gives colour to the outline. Paul alludes to this fact often (1Thessalonians:2:9; strkjv@2Thessalonians:3:8; strkjv@1Corinthians:9:6; strkjv@2Corinthians:11:7|). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317. {Being reviled we bless} (\loidoroumenoi eulogoumen\). Almost the language of Peter about Jesus (1Peter:2:23|) in harmony with the words of Jesus in strkjv@Matthew:5:44; strkjv@Luke:6:27|. {Being persecuted we endure} (\dikomenoi anechometha\). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in strkjv@2Corinthians:4:7-10; strkjv@6:3-10| for an interpretation of his language here.
rwp@1Corinthians:4:13 @{Being defamed we intreat} (\dusphmoumenoi parakaloumen\). The participle \dusphmoumenoi\ is an old verb (in I Macc. strkjv@7:41) to use ill, from \dusphmos\, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above. {As the filth of the world} (\hs perikatharmata tou kosmou\). Literally, sweepings, rinsings, cleansings around, dust from the floor, from \perikathair\, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. \Katharma\ was the refuse of a sacrifice. In strkjv@Proverbs:21:18| \perikatharma\ occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms _Christiani ad leones_. At any rate in strkjv@1Corinthians:15:32| Paul says "I fought with wild beasts" and in strkjv@2Corinthians:1:9| "I had the answer of death." Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in strkjv@Acts:19:23-41| under the influence of Demetrius and the craftsmen. {The offscouring of all things} (\pantn peripsma\). Late word, here only in N.T., though in Tob. strkjv@5:18. The word was used in a formula at Athens when victims were flung into the sea, \peripsma hmn genou\ (Became a \peripsma\ for us), in the sense of expiation. The word merely means scraping around from \peripsa\, offscrapings or refuse. That is probably the idea here as in Tob. strkjv@5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with \perikatharmata\.
rwp@1Corinthians:4:15 @{To admonish} (\nouthetn\). Literally, admonishing (present active participle of \nouthete\). See on ¯1Thessalonians:5:12,14|. {For though ye should have} (\ean gar echte\). Third-class condition undetermined, but with prospect of being determined (\ean\ and present subjunctive), "for if ye have." {Tutors} (\paidaggous\). This old word (\pais\, boy, \aggos\, leader) was used for the guide or attendant of the child who took him to school as in strkjv@Galatians:3:24| (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, _Vocabulary_) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two N.T. examples of the common word. {I begot you} (\humas egennsa\). Paul is their {spiritual father} in Christ, while Apollos and the rest are their {tutors} in Christ.
rwp@1Corinthians:4:16 @{Be ye imitators of me} (\mimtai mou ginesthe\). "Keep on becoming (present middle imperative) imitators of me (objective genitive)." \Mimts\ is an old word from \mimeomai\, to copy, to mimic (\mimos\). Paul stands for his rights as their spiritual father against the pretensions of the Judaizers who have turned them against him by the use of the names of Apollos and Cephas.
rwp@1Corinthians:5:1 @{Actually} (\hols\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pants\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiaut\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\htis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\hste gunaika tina tou patros echein\). "Songs:as (usual force of \hste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.
rwp@1Corinthians:5:6 @{Not good} (\ou kalon\). Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once instead of boasting and pride (puffed up). \Kauchma\ is the thing gloried in. {A little leaven leaveneth the whole lump} (\mikra zum holon to phurama zumoi\). This proverb occurs _verbatim_ in strkjv@Galatians:5:9|. \Zum\ (leaven) is a late word from \ze\, to boil, as is \zumo\, to leaven. The contraction is regular (\-oei=oi\) for the third person singular present indicative. See the parables of Jesus for the pervasive power of leaven (Matthew:13:33|). Some of the members may have argued that one such case did not affect the church as a whole, a specious excuse for negligence that Paul here answers. The emphasis is on the "little" (\mikra\, note position). Lump (\phurama\ from \phura\, to mix, late word, in the papyri mixing a medical prescription) is a substance mixed with water and kneaded like dough. Compare the pervasive power of germs of disease in the body as they spread through the body.
rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\graios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kain ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hmn etuth Christos\). First aorist passive indicative of \thu\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-th\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.
rwp@1Corinthians:5:8 @{Wherefore let us keep the feast} (\hste heortazmen\). Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1Corinthians:16:8|). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians. {With the leaven of malice and wickedness} (\en zumi kakias kai ponrias\). Vicious disposition and evil deed. {With the unleavened bread of sincerity and truth} (\en azumois eilikrinias kai altheias\). No word for "bread." The plural of \azumois\ may suggest "elements" or "loaves." \Eilikrinia\ (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of \heil\ or \hel\, sunlight, and \krin\, to judge by the light of the sun, holding up to the light. \Altheia\ (truth) is a common word from \alths\ (true) and this from \a\ privative and \lth\ (\lathein, lanthan\, to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note strkjv@Romans:1:18| where Paul pictures those who are holding down the truth in unrighteousness.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos i\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ loidoros methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\ti toiouti mde sunesthiein\). Associative instrumental case of \toiouti\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden
rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.
rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritrin elachistn;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-trion\ (\akroatrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \m erchesth epi kritrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?
rwp@1Corinthians:6:5 @{I say this to move you to shame} (\pros entropn humin leg\). Old word \entrop\ from \entrep\, to turn in (1Corinthians:4:14| which see). In N.T. only here and strkjv@15:34|. {One wise man} (\sophos\). From sarcasm to pathos Paul turns. {Does there not exist} (\eni\, short form for \enesti\)? With double negative \ouk--oudeis\, expecting the answer yes. Surely {one} such man exists in the church. {Who} (\hos\). Almost consecutive in idea, of such wisdom that he will be able. {To decide between his brethren} (\diakrinai ana meson tou adelphou autou\). \Krinai\ is to judge or decide (first aorist active infinitive of \krin\ and \dia\ (two) carries on the idea of between. Then \ana meson\ makes it still plainer, in the midst as {arbitrator} between brother and brother like \ana meson emou kai sou\ (Genesis:23:15|). It is even so a condensed expression with part of it unexpressed (\ana meson kai tou adelphou autou\) between brother and his brother. The use of \adelphos\ has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.
rwp@1Corinthians:6:9 @{The unrighteous} (\adikoi\). To remind them of the verb \adike\ just used. {The Kingdom of God} (\theou basileian\). Precisely, God's kingdom. {Be not deceived} (\m plansthe\). Present passive imperative with negative \m\. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 9,10|, one with repetition of \oute\, neither (fornicators, idolaters, adulterers, effeminate, or \malakoi\, abusers of themselves with men or \arsenokoitai\ or sodomites as in strkjv@1Timothy:1:10| a late word for this horrid vice, thieves, covetous), the other with \ou\ not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.
rwp@1Corinthians:6:12 @{Lawful} (\exestin\). Apparently this proverb may have been used by Paul in Corinth (repeated in strkjv@10:23|), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in chapter strkjv@1Corinthians:5; strkjv@6:1-11|. Paul limits the proverb to things not immoral, things not wrong _per se_. But even here liberty is not license. {But not all things are expedient} (\all' ou panta sumpherei\). Old word \sumpherei\, bears together for good and so worthwhile. Many things, harmless in themselves in the abstract, do harm to others in the concrete. We live in a world of social relations that circumscribe personal rights and liberties. {But I will not be brought under the power of any} (\all ouk eg exousiasthsomai hupo tinos\). Perhaps a conscious play on the verb \exestin\ for \exousiaz\ is from \exousia\ and that from \exestin\. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, strkjv@7:4; strkjv@Luke:22:25|. Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty.
rwp@1Corinthians:6:15 @{Members of Christ} (\mel Christou\). Old word for limbs, members. Even the Stoics held the body to be common with the animals (Epictetus, _Diss_. l. iii. 1) and only the reason like the gods. Without doubt some forms of modern evolution have contributed to the licentious views of animalistic sex indulgence, though the best teachers of biology show that in the higher animals monogamy is the rule. The body is not only adapted for Christ (verse 13|), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on (12:12-31; strkjv@Ephesians:4:11-16; strkjv@5:30|). {Shall I then take away?} (\aras oun;\). First aorist active participle of \air\, old verb to snatch, carry off like Latin _rapio_ (our rape). {Make} (\pois\). Can be either future active indicative or first aorist active subjunctive (deliberative). Either makes good sense. The horror of deliberately taking "members of Christ" and making them "members of a harlot" in an actual union staggers Paul and should stagger us. {God forbid} (\m genoito\). Optative second aorist in a negative wish for the future. {May it not happen!} The word "God" is not here. The idiom is common in Epictetus though rare in the LXX. Paul has it thirteen times and Luke once (Luke:20:16|).
rwp@1Corinthians:6:16 @{One body} (\hen sma\). With the harlot. That union is for the harlot the same as with the wife. The words quoted from strkjv@Genesis:2:24| describing the sexual union of husband and wife, are also quoted and explained by Jesus in strkjv@Matthew:19:5f.| which see for discussion of the translation Hebraism with use of \eis\. {Saith he} (\phsin\). Supply either \ho theos\ (God) or \h graph\ (the Scripture).
rwp@1Corinthians:6:20 @{For ye were bought with a price} (\gorasthte gar tims\). First aorist passive indicative of \agoraz\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate d ton theon en ti smati humn\). Passionate conclusion to his powerful argument against sexual uncleanness. \D\ is a shortened form of \d\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.
rwp@1Corinthians:7:5 @{Except it be by consent for a season} (\ei mti [an] ek sumphnou pros kairon\). If \an\ is genuine, it can either be regarded as like \ean\ though without a verb or as loosely added after \ei mti\ and construed with it. {That ye may give yourselves unto prayer} (\hina scholaste ti proseuchi\). First aorist active subjunctive of \scholaz\, late verb from \schol\, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here. {That Satan tempt you not} (\hina m peirazi\). Present subjunctive, that Satan may not keep on tempting you. {Because of your incontinency} (\dia tn akrasian [humn]\). A late word from Aristotle on for \akrateia\ from \akrats\ (without self-control, \a\ privative and \krate\, to control, common old word). In N.T. only here and strkjv@Matthew:23:25| which see.
rwp@1Corinthians:7:6 @{By way of permission} (\kata sungnmn\). Old word for pardon, concession, indulgence. _Secundum indulgentiam_ (Vulgate). Only here in N.T., though in the papyri for pardon. The word means "knowing together," understanding, agreement, and so concession. {Not of commandment} (\ou kat' epitagn\). Late word (in papyri) from \epitass\, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.
rwp@1Corinthians:7:7 @{Yet I would} (\thel de\). "But I wish." Followed by accusative and infinitive (\anthrpous einai\). This is Paul's personal preference under present conditions (7:26|). {Even as I myself} (\hs kai emauton\). This clearly means that Paul was not then married and it is confirmed by strkjv@9:5|. Whether he had been married and was now a widower turns on the interpretation of strkjv@Acts:26:10| "I cast my vote." If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide. {His own gift from God} (\idion charisma ek theou\). Songs:each must decide for himself. See on ¯1:7| for \charisma\, a late word from \charizomai\.
rwp@1Corinthians:7:8 @{To the unmarried and to the widows} (\tois agamois kai tais chrais\). It is possible that by "the unmarried" (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25|) and in verse 32| \ho agamos\ is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by \hs kag\ (even as I). After discussing marital relations in verses 2-7| he returns to the original question in verse 1| and repeats his own personal preference as in verse 7|. He does not say that it is _better_ to be unmarried, but only that it is _good_ (\kalon\ as in verse 1|) for them to remain unmarried. \Agamos\ is an old word and in N.T. occurs only in this passage. In verses 11, 34| it is used of women where the old Greeks would have used \anandros\, without a husband.
rwp@1Corinthians:7:10 @{To the married} (\tois gegamkosin\). Perfect active participle of \game\, old verb, to marry, and still married as the tense shows. {I give charge} (\paraggell\). Not mere wish as in verses 7,8|. {Not I, but the Lord} (\ouk eg alla ho kurios\). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in strkjv@Matthew:5:31f.; strkjv@19:3-12; strkjv@Mark:10:9-12; strkjv@Luke:16:18|. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In strkjv@Mark:10:9| we have from Christ: "What therefore God joined together let not man put asunder" (\m chorizet\). {That the wife depart not from her husband} (\gunaika apo andros m choristhnai\). First aorist passive infinitive (indirect command after \paraggell\) of \choriz\, old verb from adverbial preposition \chris\, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark:10:12|). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin_ (Robertson, _Grammar_, p. 817).
rwp@1Corinthians:7:11 @{But and if she depart} (\ean de kai christhi\). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive), {let her remain unmarried} (\menet agamos\). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication. {Or else be reconciled to her husband} (\ ti andri katallagt\). Second aorist (ingressive) passive imperative of \katallass\, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God (2Corinthians:5:18-20; strkjv@Romans:5:10|). \Diallass\ (Matthew:5:24| which see) was more common in the older Greek, but \katallass\ in the later. The difference in idea is very slight, \dia-\ accents notion of exchange, \kat-\ the perfective idea (complete reconciliation). Dative of personal interest is the case of \andri\. This sentence is a parenthesis between the two infinitives \christhnai\ and \aphienai\ (both indirect commands after \paraggell\). {And that the husband leave not his wife} (\kai andra m aphienai\). This is also part of the Lord's command (Mark:10:11|). \Apolu\ occurs in Mark of the husband's act and \aphienai\ here, both meaning to send away. Bengel actually stresses the difference between \christhnai\ of the woman as like _separatur_ in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.
rwp@1Corinthians:7:12 @{But to the rest say I, not the Lord} (\tois de loipois leg eg, ouch ho Kurios\). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus. {An unbelieving wife} (\gunaika apiston\). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form \apiston\ is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest (\hoi loipoi\) for Gentiles (Ephesians:2:3|) we have already had in strkjv@1Thessalonians:4:13; strkjv@5:6| which see. The Christian husband married his wife when he himself was an unbeliever. The word \apistos\ sometimes means unfaithful (Luke:12:46|), but not here (cf. strkjv@John:20:27|). {She is content} (\suneudokei\). Late compound verb to be pleased together with, agree together. In the papyri. {Let him not leave her} (\m aphiet autn\). Perhaps here and in verses 11,13| \aphimi\ should be translated "put away" like \apolu\ in strkjv@Mark:10:1|. Some understand \aphimi\ as separation from bed and board, not divorce.
rwp@1Corinthians:7:15 @{Is not under bondage} (\ou dedoultai\). Perfect passive indicative of \doulo\, to enslave, has been enslaved, does not remain a slave. The believing husband or wife is not at liberty to separate, unless the disbeliever or pagan insists on it. Wilful desertion of the unbeliever sets the other free, a case not contemplated in Christ's words in strkjv@Matthew:5:32; strkjv@19:9|. Luther argued that the Christian partner, thus released, may marry again. But that is by no means clear, unless the unbeliever marries first. {But God hath called us in peace} (\en de eirni keklken hmas\ or \humas\). Perfect active indicative of \kale\, permanent call in the sphere or atmosphere of peace. He does not desire enslavement in the marriage relation between the believer and the unbeliever.
rwp@1Corinthians:7:17 @{Only} (\ei m\). This use of \ei m\ as an elliptical condition is very common (7:5; strkjv@Galatians:1:7,19; strkjv@Romans:14:14|), "except that" like \pln\. Paul gives a general principle as a limitation to what he has just said in verse 15|. "It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery" (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. {As the Lord hath distributed to each man} (\hekasti hs memeriken ho kurios\). Perfect active indicative of \meriz\, old verb from \meros\, apart. Each has his lot from the Lord Jesus, has his call from God. He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it. {And so ordain I} (\kai houts diatassomai\). Military term, old word, to arrange in all the churches (distributed, \dia-\). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.
rwp@1Corinthians:7:19 @{But the keeping of the commandments of God} (\alla trsis entoln theou\). Old word in sense of watching (Acts:4:3|). Paul's view of the worthlessness of circumcision or of uncircumcision is stated again in strkjv@Galatians:5:6; strkjv@6:15; strkjv@Romans:2:25-29| (only the inward or spiritual Jew counts).
rwp@1Corinthians:7:22 @{The Lord's freedman} (\apeleutheros Kuriou\). \Apeleutheros\ is an old word for a manumitted slave, \eleutheros\ from \erchomai\, to go and so go free, \ap-\ from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ's slave (\doulos\). But Christ set us free from sin by paying the ransom (\lutron\) of his life on the Cross (Matthew:20:28; strkjv@Romans:8:2; strkjv@Galatians:5:1|). Christ is thus the _patronus_ of the _libertus_ who owes everything to his _patronus_. He is no longer the slave of sin (Romans:6:6,18|), but a slave to God (Romans:6:22|). {Likewise the freeman when called is Christ's slave} (\homois ho eleutheros kltheis doulos estin Christou\). Those who were not slaves, but freemen, when converted, are as much slaves of Christ as those who were and still were slaves of men. All were slaves of sin and have been set free from sin by Christ who now owns them all.
rwp@1Corinthians:7:25 @{I have no commandment of the Lord} (\epitagn Kuriou ouk ech\). A late word from \epitass\, old Greek verb to enjoin, to give orders to. Paul did have (verse 10|) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts:20:35|) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Corinthians:11:23|). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (7:25,28,34,36-38|) and not as in strkjv@Revelation:14:4| (metaphor). It is probable that in the letter (7:1|) the Corinthians had asked about this problem. {But I give my judgment} (\gnmn de didmi\). About mixed marriages (12-16|) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. Songs:he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (2Corinthians:8:10|), not a mere passing fancy. {As one that hath obtained mercy of the Lord to be faithful} (\hs lemenos hupo kuriou pistos einai\). Perfect passive participle of \elee\, old verb to receive mercy (\eleos\). \Pistos\ is predicate nominative with infinitive \einai\. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.
rwp@1Corinthians:7:26 @{I think therefore} (\nomiz oun\). Paul proceeds to express therefore the previously mentioned judgment (\gnmn\) and calls it his opinion, not because he is uncertain, but simply because it is not a command, but advice. {By reason of the present distress} (\dia tn enestsan anagkn\). The participle \enestsan\ is second perfect active of \enistmi\ and means "standing on" or "present" (cf. strkjv@Galatians:1:4; strkjv@Hebrews:9:9|). It occurs in strkjv@2Thessalonians:2:2| of the advent of Christ as not "present." Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew:24:8ff.|) though Paul had denied saying that the advent was right at hand (2Thessalonians:2:2|). \Anagk\ is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke:21:23|) and also for Paul's persecutions (1Thessalonians:3:7; strkjv@2Corinthians:6:4; strkjv@12:10|). Perhaps there is a mingling of both ideas here. {Namely}. This word is not in the Greek. The infinitive of indirect discourse (\huparchein\) after \nomiz\ is repeated with recitative \hoti\, "That the being so is good for a man" (\hoti kalon anthrpi to houts einai\). The use of the article \to\ with \einai\ compels this translation. Probably Paul means for one (\anthrpi\, generic term for man or woman) to remain as he is whether married or unmarried. The copula \estin\ is not expressed. He uses \kalon\ (good) as in strkjv@7:1|.
rwp@1Corinthians:7:27 @{Art thou bound to a wife?} (\dedesai gunaiki;\). Perfect passive indicative of \de\, to bind, with dative case \gunaiki\. Marriage bond as in strkjv@Romans:7:2|. {Seek not to be loosed} (\m ztei lusin\). Present active imperative with negative \m\, "Do not be seeking release" (\lusin\) from the marriage bond, old word, here only in N.T. {Seek not a wife} (\m ztei gunaika\). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in \lelusai\ (loosed, perfect passive indicative of \lu\). This advice of Paul he only urges "because of the present necessity" (verse 26|). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in strkjv@Ephesians:5:22-33|. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife.
rwp@1Corinthians:7:31 @{Those that use the world} (\hoi chrmenoi ton kosmon\). Old verb \chraomai\, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, _Grammar_, p. 468). {As not abusing it} (\hs m katachrmenoi\). Perfective use of \kata\ in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. {For the fashion of this world passeth away} (\paragei gar to schma tou kosmou toutou\). Cf. strkjv@1John:2:17|. \Schma\ is the _habitus_, the outward appearance, old word, in N.T. only here and strkjv@Phillipians:2:7f|. \Paragei\ (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew:20:30|).
rwp@1Corinthians:7:32 @{Free from cares} (\amerimnous\). Old compound adjective (\a\ privative and \merimna\, anxiety). In N.T. only here and strkjv@Matthew:28:14| which see. {The things of the Lord} (\ta tou Kuriou\). The ideal state (so as to the widow and the virgin in verse 33|), but even the unmarried do let the cares of the world choke the word (Mark:4:19|). {How he may please the Lord} (\ps aresi ti Kurii\). Deliberative subjunctive with \ps\ retained in an indirect question. Dative case of \Kurii\. Same construction in verse 33| with \ps aresi ti gunaiki\ (his wife) and in 34| \ps aresi ti andri\ (her husband).
rwp@1Corinthians:7:35 @{For your own profit} (\pros to humn autn sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \humn autn\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal\ is second aorist active subjunctive of \epiball\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschmon\). Old adjective (\eu\, well, \schmn\, shapely, comely, from \schma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kurii\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispasts\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa\, to draw around (Luke:10:40|).
rwp@1Corinthians:7:36 @{That he behaveth himself unseemly} (\aschmonein\). Old verb, here only in N.T., from \aschmn\ (1Corinthians:12:23|), from \a\ privative and \schma\. Occurs in the papyri. Infinitive in indirect discourse after \nomizei\ (thinks) with \ei\ (condition of first class, assumed as true). {If she be past the flower of her age} (\ean i huperakmos\). Old word, only here in N.T., from \huper\ (over) and \akm\ (prime or bloom of life), past the bloom of youth, _superadultus_ (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. {If need so requireth} (\kai houts opheilei ginesthai\). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' _Andromache_, 987). {Let them marry} (\gameitsan\). Present active plural imperative (long form).
rwp@1Corinthians:7:40 @{Happier} (\makariter\). Comparative of \makarios\ used in the Beatitudes (Matthew:5:3ff.|). {After my judgment} (\kata tn emn gnmn\). The same word used in verse 25|, not a command. {I think} (\dok\). From \doke\, not \nomiz\ of verse 26|. But he insists that he has "the spirit of God" (\pneuma theou\) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself.
rwp@1Corinthians:8:4 @{No idol is anything in the world} (\ouden eidlon en kosmi\). Probably correct translation, though no copula is expressed. On \eidlon\ (from \eidos\), old word, see on ¯Acts:7:41; strkjv@15:20; strkjv@1Thessalonians:1:9|. The idol was a mere picture or symbol of a god. If the god has no existence, the idol is a non-entity. This Gentile Christians had come to know as Jews and Jewish Christians already knew. {No God but one} (\oudeis theos ei m heis\). This Christians held as firmly as Jews. The worship of Jesus as God's Son and the Holy Spirit does not recognize three Gods, but one God in three Persons. It was the worship of Mary the Mother of Jesus that gave Mahomet his cry: "Allah is One." The cosmos, the ordered universe, can only be ruled by one God (Romans:1:20|).
rwp@1Corinthians:8:6 @{Yet to us there is one God, the Father} (\all' hmin heis theos ho patr\). B omits \all'\ here, but the sense calls for it anyhow in this apodosis, a strong antithesis to the protasis ({even if at least}, \kai eiper\). {Of whom} (\ex hou\). As the source (\ex\) of the universe (\ta panta\ as in strkjv@Romans:11:36; strkjv@Colossians:1:16f.|) and also our goal is God (\eis auton\) as in strkjv@Romans:11:36| where \di' autou\ is added whereas here \di' hou\ (through whom) and \di' autou\ (through him) point to Jesus Christ as the intermediate agent in creation as in strkjv@Colossians:1:15-20; strkjv@John:1:3f|. Here Paul calls Jesus {Lord} (\Kurios\) and not {God} (\theos\), though he does apply that word to him in strkjv@Romans:9:5; strkjv@Titus:2:13; strkjv@Colossians:2:9; strkjv@Acts:20:28|.
rwp@1Corinthians:8:7 @{Howbeit in all men there is not that knowledge} (\all' ouk en pasin h gnsis\). The knowledge (\h gnsis\) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. {Being used until now to the idol} (\ti suntheii hes arti tou eidlou\). Old word \suntheia\ from \sunths\ (\sun, thos\), accustomed to, like Latin _consuetudo_, intimacy. In N.T. only here and strkjv@John:18:39; strkjv@1Corinthians:11:16|. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" (\hs eidlothuton\), though they no longer believe in idols. The idol-taint clings in their minds to this meat. {Being weak} (\asthens ousa\). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark:7:18f.; strkjv@Luke:11:41|), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word \suneidsis\ (conscientia, knowing together, conscience) see on ¯Acts:23:1|. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For \asthens\, weak (lack of strength) see on ¯Matthew:26:41|. {Defiled} (\molunetai\). Old word \molun\, to stain, pollute, rare in N.T. (1Timothy:3:9; strkjv@Revelation:3:4|).
rwp@1Corinthians:8:8 @{Will not commend} (\ou parastsei\). Future active indicative of \paristmi\, old word to present as in strkjv@Acts:1:3; strkjv@Luke:2:22; strkjv@Colossians:1:28|. Food (\brma\) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians. {Are we the worse} (\husteroumetha\). Are we left behind, do we fall short. Both conditions are of the third class (\ean m, ean\) undetermined. {Are we the better} (\perisseuometha\). Do we overflow, do we have excess of credit. Paul here disposes of the pride of knowledge (the enlightened ones) and the pride of prejudice (the unenlightened). Each was disposed to look down upon the other, the one in scorn of the other's ignorance, the other in horror of the other's heresy and daring.
rwp@1Corinthians:8:9 @{Take heed} (\blepete\). A warning to the enlightened. {Lest by any means} (\m ps\). Common construction after verbs of caution or fearing, \m ps\ with aorist subjunctive \gentai\. {This liberty of yours} (\h exousia humn haut\). \Exousia\, from \exestin\, means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. {A stumbling-block to the weak} (\proskomma tois asthenesin\). Late word from \proskopt\, to cut against, to stumble against. Songs:an obstacle for the foot to strike. In strkjv@Romans:14:13| Paul uses \skandalon\ as parallel with \proskomma\. We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. _Noblesse oblige_. The enlightened must consider the welfare of the unenlightened, else he does not have love.
rwp@1Corinthians:8:12 @{Wounding their conscience} (\tuptontes autn tn suneidsin\). Old verb \tupt\, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face. {Ye sin against Christ} (\eis Christon hamartanete\). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts:9:5|). One may wonder if Paul knew the words of Jesus in strkjv@Matthew:25:40|, "ye did it unto me."
rwp@1Corinthians:8:13 @{Meat} (\brma\). Food it should be, not flesh (\krea\). {Maketh my brother to stumble} (\skandalizei ton adelphon mou\). Late verb (LXX and N.T.) to set a trap-stick (Matthew:5:29|) or stumbling-block like \proskomma\ in verse 9| (cf. strkjv@Romans:14:13,21|). Small boys sometimes set snares for other boys, not merely for animals to see them caught. {I will eat no flesh for evermore} (\ou m phag krea eis ton aina\). The strong double negative \ou m\ with the second aorist subjunctive. Here Paul has {flesh} (\krea\) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and strkjv@Romans:14:21|. This is Paul's principle of love (verse 2|) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul's ideal of love.
rwp@1Corinthians:9:7 @{What soldier ever serveth?} (\tis strateuetai pote;\). "Who ever serves as a soldier?" serves in an army (\stratos\). Present middle of old verb \strateu\. {At his own charges} (\idiois opsniois\). This late word \opsnion\ (from \opson\, cooked meat or relish with bread, and \neomai\, to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers' wages (often provisions) or the pay of any workman. Songs:of the wages of sin (Romans:6:23|). Paul uses \labn opsnion\ (receiving wages, the regular idiom) in strkjv@2Corinthians:11:8|. See Moulton and Milligan, _Vocabulary_; Deissmann, _Bible Studies_, pp. 148,266; _Light from the Ancient East_, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (verse 7|), the husbandman (verse 7|), the shepherd (verse 7|), the ox treading out the grain (8|), the ploughman (verse 10|), the priests in the temple (13|), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. {Who planteth a vineyard?} (\tis phuteuei ampelna;\). \Ampeln\ no earlier than Diodorus, but in LXX and in papyri. Place of vines (\ampelos\), meaning of ending \-n\. {Who feedeth a flock?} (\tis poimainei poimnn;\). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd's care over them (Vincent).
rwp@1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn} (\ou phimseis boun alonta\). Quotation from strkjv@Deuteronomy:25:4|. Prohibition by \ou\ and the volitive future indicative. \Phimo\, to muzzle (from \phimos\, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in strkjv@Matthew:22:12,34|. \Alonta\ is present active participle of the old verb \aloa\, occurs in the N.T. only here (and verse 10|) and strkjv@1Timothy:5:18| where it is also quoted. It is probably derived from \halos\ or \halon\, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:
rwp@1Corinthians:9:12 @{Over you} (\humn\). Objective genitive after \exousian\. {Do not we yet more?} (\ou mallon hmeis;\). Because of Paul's peculiar relation to that church as founder and apostle. {But we bear all things} (\alla panta stegomen\). Old verb to cover (\steg\, roof) and so to cover up, to conceal, to endure (1Corinthians:13:7| of love). Paul deliberately declined to use (usual instrumental case with \chraomai\) his right to pay in Corinth. {That we may cause no hindrance} (\hina m tina enkopn dmen\). Late word \enkop\, a cutting in (cf. _radio_ or telephone) or hindrance from \enkopt\, to cut in, rare word (like \ekkop\) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid "a hindrance to the gospel of Christ" (\ti euaggelii tou Christou\, dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.
rwp@1Corinthians:9:13 @{Sacred things} (\ta hiera\). {Of the temple} (\tou hierou\). Play on the same word \hierou\ (sacred). See strkjv@Numbers:18:8-20| for the details. This is a very pertinent illustration. {They which wait upon the altar} (\hoi ti thusiastrii paredreuontes\). Old word \paredreu\, to sit beside, from \par--edros\, like Latin _assidere_, and so constant attendance. Only here in the N.T. Locative case \thusiastrii\, late word found so far only in LXX, Philo, Josephus, N.T., and ecclesiastical writers. See on ¯Matthew:5:23|.
rwp@1Corinthians:9:14 @{Even so did the Lord ordain} (\houts kai ho Kurios dietaxen\). Just as God gave orders about the priests in the temple, so did the Lord Jesus give orders for those who preach the gospel to live out of the gospel (\ek tou euaggeliou zin\). Evidently Paul was familiar with the words of Jesus in strkjv@Matthew:10:10; strkjv@Luke:10:7f.| either in oral or written form. He has made his argument for the minister's salary complete for all time.
rwp@1Corinthians:9:17 @{Of mine own will} (\hekn\) {--not of mine own will} (\akn\). Both common adjectives, but only here in N.T. save \hekn\, also in strkjv@Romans:8:20|. The argument is not wholly clear. Paul's call was so clear that he certainly did his work {willingly} and so had a reward (see on ¯Matthew:6:1| for \misthos\); but the only {reward} that he had for his willing work (Marcus Dods) was to make the gospel {free of expense} (\adapanon\, verse 18|, rare word, here only in N.T., once in inscription at Priene). This was his \misthos\. It was glorying (\kauchma\, to be able to say so as in strkjv@Acts:20:33f.|). {I have a stewardship intrusted to me} (\oikonomian pepisteumai\). Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any \oikonomos\ (steward) even if \akn\ (unwilling).
rwp@1Corinthians:9:22 @{I became weak} (\egenomn asthens\). This is the chief point, the climax in his plea for the principle of love on the part of the enlightened for the benefit of the unenlightened (chapter strkjv@1Corinthians:8|). He thus brings home his conduct about renouncing pay for preaching as an illustration of love (8:13|). {All things} (\panta\) {to all men} (\tois pasin\, the whole number) {by all means} (\pants\). Pointed play on the word all, {that I may save some} (\hina tinas ss\). This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians:2:5|). In matters of expediency as about Timothy (Acts:16:3|) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans:14:1; strkjv@15:1; strkjv@1Thessalonians:5:14|).
rwp@1Corinthians:9:23 @{That I may be a joint partaker thereof} (\hina sunkoinnos autou genmai\). Literally, That I may become co-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. \Sunkoinnos\ is a compound word (\sun\, together with, \koinnos\, partner or sharer). We have two genitives with it in strkjv@Phillipians:1:7|, though \en\ and the locative is used in strkjv@Revelation:1:9|. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.
rwp@1Corinthians:9:24 @{In a race} (\en stadii\). Old word from \histmi\, to place. A stated or fixed distance, 606 3/4 feet, both masculine \stadioi\ (Matthew:14:24; strkjv@Luke:24:13|) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia. {The prize} (\to brabeion\). Late word, in inscriptions and papyri. Latin _brabeum_. In N. T. only here and strkjv@Phillipians:3:14|. The victor's prize which only one could receive. {That ye may attain} (\hina katalabte\). Final use of \hina\ and perfective use of \kata-\ with \labte\ (effective aorist active subjunctive, grasp and hold). Old verb \katalamban\ and used in strkjv@Phillipians:3:12ff|.
rwp@1Corinthians:9:27 @{But I buffet my body} (\alla huppiaz mou to sma\). In Aristophanes, Aristotle, Plutarch, from \huppion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \sma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulagg\). Late compound verb from \doulaggos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\m ps\). Common conjunction for negative purpose with subjunctive as here (\genmai\, second aorist middle). {After that I have preached to others} (\allois krxas\). First aorist active participle of \kruss\ (see on ¯1:23|), common verb to preach, from word \krux\ (herald) and that is probably the idea here. A \krux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos genmai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.
rwp@1Corinthians:10:6 @{Were our examples} (\tupoi hmn egenthsan\). More exactly, examples for us (objective genitive \hmn\, not subjective genitive, of us). The word \tupoi\ (our types) comes from \tupt\, to strike, and meant originally the mark of a blow as the print of the nails (John:20:25|), then a figure formed by a blow like images of the gods (Acts:7:43|), then an example to be imitated (1Peter:5:3; strkjv@1Timothy:4:12; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9|), or to be avoided as here, and finally a type in a doctrinal sense (Romans:5:14; strkjv@Hebrews:9:24|). {To the intent we should not lust after} (\eis to m einai hmas epithumtas\). Purpose expressed by \eis\ with the articular infinitive \to einai\ and the accusative of general reference with \epithumtas\ (lusters) in the predicate.
rwp@1Corinthians:10:7 @{Neither be ye idolaters} (\mde eidlolatrai ginesthe\). Literally, stop becoming idolaters, implying that some of them had already begun to be. The word \eidlolatrs\ seems to be a Christian formation to describe the Christian view. Eating \ta eidlothuta\ might become a stepping-stone to idolatry in some instances. {Drink} (\pein\). Short form for \piein\, sometimes even \pin\ occurs (Robertson, _Grammar_, p. 204). {To play} (\paizein\). This old verb to play like a child occurs nowhere else in the N.T., but is common in the LXX and it is quoted here from strkjv@Exodus:32:6|. In idolatrous festivals like that witnessed by Moses when he saw the people singing and dancing around the golden calf (Exodus:32:18f.|).
rwp@1Corinthians:10:10 @{Neither murmur ye} (\mde gogguzete\). Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see on ¯Matthew:20:11|. The reference seems to be to strkjv@Numbers:16:41f.| after the punishment of Korah. {By the destroyer} (\hupo tou olothreutou\). This word, from \olothreu\ (late verb from \olethros\, destruction) occurs only here, so far as known. The reference is to the destroying angel of strkjv@Exodus:12:23| (\ho olothreun\).
rwp@1Corinthians:10:11 @{Now these things happened unto them} (\tauta de sunebainon ekeinois\). Imperfect tense because they happened from time to time. {By way of example} (\tupiks\). Adverb in sense of \tupoi\ in verse 6|. Only instance of the adverb except in ecclesiastical writers after this time, but adjective \tupikos\ occurs in a late papyrus. {For our admonition} (\pros nouthesian hmn\). Objective genitive (\hmn\) again. \Nouthesia\ is late word from \nouthete\ (see on ¯Acts:20:31; strkjv@1Thessalonians:5:12,14|) for earlier \nouthetsis\ and \nouthetia\. {The ends of the ages have come} (\ta tel tn ainn katntken\). Cf. strkjv@Hebrews:9:26| \h sunteleia tn ainn\, the consummation of the ages (also strkjv@Matthew:13:40|). The plural seems to point out how one stage succeeds another in the drama of human history. \Katntken\ is perfect active indicative of \katanta\, late verb, to come down to (see on ¯Acts:16:1|). Does Paul refer to the second coming of Christ as in strkjv@7:26|? In a sense the ends of the ages like a curtain have come down to all of us.
rwp@1Corinthians:10:13 @{Hath taken} (\eilphen\). Perfect active indicative of \lamban\. {But such as man can bear} (\ei m anthrpinos\). Except a human one. Old adjective meaning falling to the lot of man. {Above that ye are able} (\huper ho dunasthe\). Ellipsis, but plain. There is comfort in that God is faithful, trustworthy (\pistos\). {The way of escape} (\tn ekbasin\). "The way out" is always there right along with (\sun\) the temptation. This old word only here in N.T. and strkjv@Hebrews:13:7| about death. It is cowardly to yield to temptation and distrustful of God.
rwp@1Corinthians:10:14 @{Wherefore} (\dioper\). Powerfully Paul applies the example of the Israelites to the perilous state of the Corinthians about idolatry. See on verse ¯7| for word \eidlolatreia\.
rwp@1Corinthians:10:16 @{The cup of blessing} (\to potrion ts eulogias\). The cup over which we pronounce a blessing as by Christ at the institution of the ordinance. {A communion of the blood of Christ} (\koinnia tou haimatos tou Christou\). Literally, a participation in (objective genitive) the blood of Christ. The word \koinnia\ is an old one from \koinnos\, partner, and so here and strkjv@Phillipians:2:1; strkjv@3:10|. It can mean also fellowship (Galatians:2:9|) or contribution (2Corinthians:8:4; strkjv@Phillipians:1:5|). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for \koinnia\ in reference to "the body of Christ." {The bread which we break} (\ton arton hon klmen\). The loaf. Inverse attraction of the antecedent (\arton\) to the case (accusative) of the relative (\hon\) according to classic idiom (Robertson, _Grammar_, p. 488). \Artos\ probably from \ar\, to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in strkjv@11:24-27|.
rwp@1Corinthians:10:18 @{After the flesh} (\kata sarka\). The literal Israel, the Jewish people, not the spiritual Israel (\Isral kata pneuma\) composed of both Jews and Gentiles, the true children of faith (Romans:2:28; strkjv@9:8; Gal strkjv@3:7|). {Communion with the altar} (\koinnoi tou thusiastriou\). Same idea in \koinnoi\ participators in, partners in, sharers in (with objective genitive). The word \thusiastrion\ is from late verb \thusiaz\, to offer sacrifice, and that from \thusia\, sacrifice, and that from \thu\, common verb to slay, to sacrifice (verse 20|). The Israelites who offer sacrifices have a spiritual participation in the altar.
rwp@1Corinthians:10:20 @{But I say that} (\all' hoti\). The verb \phmi\ (I say) must be repeated from verse 19| before \hoti\. {To demons, and not to God} (\daimoniois kai ou thei\). Referring to LXX text of strkjv@Deuteronomy:32:17|. It is probable that by \ou thei\ Paul means "to a no-god" as also in strkjv@Deuteronomy:32:21| \ep' ouk ethnei\ (by a no-people). This is Paul's reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word \daimonia\ is an adjective \daimonios\ from \daimn\, an inferior deity, and with same idea originally, once in this sense in N.T. (Acts:17:18|). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Ephesians:6:12|) that are under the control of Satan. The word \daimonia\, so common in the Gospels, occurs in Paul's writings only here and strkjv@1Timothy:4:1|. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Romans:1:19-23|) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now.
rwp@1Corinthians:10:22 @{Provoke to jealousy} (\parazloumen\). The very word used in strkjv@Deuteronomy:32:21| of the insolence of the old Israelites. Quoted in strkjv@Romans:10:19|. Such double-dealing now will do this very thing. {Stronger than he} (\ischuroteroi autou\). Comparative adjective followed by the ablative.
rwp@1Corinthians:10:25 @{In the shambles} (\en makelli\). Only here in N.T. A transliterated Latin word _macellum_, possibly akin to \maceria\ and the Hebrew word for enclosure, though occurring in Ionic and Laconian and more frequent in the Latin. It occurs in Dio Cassius and Plutarch and in the papyri and inscriptions for "the provision market." Deissmann (_Light from the Ancient East_, p. 276) says: "In the Macellum at Pompeii we can imagine to ourselves the poor Christians buying their modest pound of meat in the Corinthian Macellum (1Corinthians:10:25|), with the same life-like reality with which the Diocletian maximum tariff called up the picture of the Galilean woman purchasing her five sparrows." {Asking no questions for conscience sake} (\mden anakrinontes dia tn suneidsin\). As to whether a particular piece of meat had been offered to idols before put in the market. Only a part was consumed in the sacrifices to heathen gods. The rest was sold in the market. Do not be over-scrupulous. Paul here champions liberty in the matter as he had done in strkjv@8:4|.
rwp@1Corinthians:10:26 @This verse gives the reason for Paul's advice. It is a quotation from strkjv@Psalms:24:1| and was a common form of grace before meals. {Fulness} (\plrma\). Old word from \plro\, to fill, here that with which a thing is filled, whatever fills the earth.
rwp@1Corinthians:10:28 @{But if any man say unto you} (\ean de tis humin eipi\). Condition of third class. Suppose at such a banquet a "weak" brother makes the point to you: "This hath been offered in sacrifice" (\touto hierothuton estin\). \Hierothuton\, late word in Plutarch, rare in inscriptions and papyri, only here in N.T. {Eat not} (\m esthiete\). Present imperative with \m\ prohibiting the habit of eating then. Pertinent illustration to the point of doing what is expedient and edifying. {That shewed it} (\ton mnusanta\). First aorist active articular participle (accusative case because of \dia\) from \mnu\, old verb, to point out, to disclose. See strkjv@Luke:20:37|.
rwp@1Corinthians:10:30 @Paul carries on the supposed objective to his principle of love. Why incur the risk of being evil spoken of (\blasphmoumai\) for the sake of maintaining one's liberty? Is it worth it? See strkjv@Romans:14:6| where Paul justifies the conscience of one who eats the meat and of one who does not. Saying grace over food that one should not eat seems inconsistent. We have this very word _blaspheme_ in English.
rwp@1Corinthians:10:32 @{Give no occasion of stumbling} (\aproskopoi\). Late word and in papyri, only three times in N.T. (here; strkjv@Phillipians:1:10; strkjv@Acts:24:16|). See on ¯Acts strkjv@24:16|. Here in active sense, not tripping others by being a stumbling-block, as in Sirach strkjv@32:21, but passive in strkjv@Acts:24:16|.
rwp@1Corinthians:10:33 @{Mine own profit} (\to emoutou sumpheron\). Old word from \sumpher\, to bear together, and explains use of verb in verse 23|. {That they may be saved} (\hina sthsin\). First aorist passive subjunctive of \sz\, to save, with \hina\ purpose clause with same high motive as in strkjv@9:22|. This is the ruling passion of Paul in his dealings with men.
rwp@1Corinthians:11:2 @{Hold fast the traditions} (\tas paradoseis katechete\). Hold down as in strkjv@15:2|. \Paradosis\ (tradition) from \paradidmi\ (\paredka\, first aorist active indicative) is an old word and merely something handed on from one to another. The thing handed on may be bad as in strkjv@Matthew:15:2f.| (which see) and contrary to the will of God (Mark:7:8f.|) or it may be wholly good as here. There is a constant conflict between the new and the old in science, medicine, law, theology. The obscurantist rejects all the new and holds to the old both true and untrue. New truth must rest upon old truth and is in harmony with it.
rwp@1Corinthians:11:7 @{The image and glory of God} (\eikn kai doxa theou\). Anarthrous substantives, but definite. Reference to strkjv@Genesis:1:28; strkjv@2:26| whereby man is made directly in the image (\eikn\) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (\doxa\) of God as the crown of creation and as endowed with sovereignty like God himself. {The glory of the man} (\doxa andros\). Anarthrous also, man's glory. In strkjv@Genesis:2:26| the LXX has \anthrpos\ (Greek word for both male and female), not \anr\ (male) as here. But the woman (\gun\) was formed from the man (\anr\) and this priority of the male (verse 8|) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.
rwp@1Corinthians:11:14 @{Nature itself} (\h phusis aut\). He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer (\oude\). \Phusis\, from old verb \phu\, to produce, like our word nature (Latin _natura_), is difficult to define. Here it means native sense of propriety (cf. strkjv@Romans:2:14|) in addition to mere custom, but one that rests on the objective difference in the constitution of things.
rwp@1Corinthians:11:15 @{Have long hair} (\komi\). Present active subjunctive of \koma\ (from \kom\, hair), old verb, same contraction (\-ai=i\) as the indicative (\aei = i\), but subjunctive here with \ean\ in third class condition. Long hair is a glory to a woman and a disgrace to a man (as we still feel). The long-haired man! There is a papyrus example of a priest accused of letting his hair grow long and of wearing woollen garments. {For a covering} (\anti peribolaiou\). Old word from \periball\ to fling around, as a mantle (Hebrews:1:12|) or a covering or veil as here. It is not in the place of a veil, but answering to (\anti\, in the sense of \anti\ in strkjv@John:1:16|), as a permanent endowment (\dedotai\, perfect passive indicative).
rwp@1Corinthians:11:16 @{Contentious} (\philoneikos\). Old adjective (\philos, neikos\), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother. {Custom} (\suntheian\). Old word from \sunths\ (\sun, thos\), like Latin _consuetudo_, intercourse, intimacy. In N.T. only here and strkjv@8:7| which see. "In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short" (Vincent).
rwp@1Corinthians:11:18 @{First of all} (\prton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomenn hmn en ekklsii\). Genitive absolute. Here \ekklsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou\).
rwp@1Corinthians:11:19 @{Must be} (\dei einai\). Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. strkjv@Matthew:18:7|. {Heresies} (\haireseis\). The schisms naturally become {factions} or {parties}. Cf. strifes (\erides\) in strkjv@1:11|. See on ¯Acts:15:5| for \haireseis\, a choosing, taking sides, holding views of one party, heresy (our word). "Heresy is theoretical schism, schism practical heresy." Cf. strkjv@Titus:3:10; strkjv@2Peter:2:1|. In Paul only here and strkjv@Galatians:5:20|. {That} (\hina\). God's purpose in these factions makes {the proved ones} (\hoi dokimoi\) become {manifest} (\phaneroi\). "These \haireseis\ are a magnet attracting unsound and unsettled minds" (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today.
rwp@1Corinthians:11:20 @{To eat the Lord's Supper} (\Kuriakon deipnon phagein\). \Kuriakos\, adjective from \Kurios\, belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, _Light from the Ancient East_, p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the \Agap\ or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord's Supper) and the Eucharist or Lord's Supper. \Deipnon\, so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord's Supper at all.
rwp@1Corinthians:11:24 @{When he had given thanks} (\eucharistsas\). First aorist active participle of \euchariste\ from which word our word Eucharist comes, common late verb (see on ¯1:14|). {Which is for you} (\to huper humn\). \Klmenon\ (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luke (Luke:22:19|) has \didomenon\ (given) which is the real idea here. As a matter of fact the body of Jesus was not broken (John:19:36|). The bread was broken, but not the body of Jesus. {In remembrance of me} (\eis tn emn anamnsin\). The objective use of the possessive pronoun \emn\. Not my remembrance of you, but your remembrance of me. \Anamnsis\, from \anamimnsk\, to remind or to recall, is an old word, but only here in N.T. save strkjv@Luke:22:19| which see.
rwp@1Corinthians:11:29 @{If he discern not the body} (\m diakrinn to sma\). So-called conditional use of the participle, "not judging the body." Thus he eats and drinks judgment (\krima\) on himself. The verb \dia-krin\ is an old and common word, our {dis-cri-minate}, to distinguish. Eating the bread and drinking the wine as symbols of the Lord's body and blood in death probes one's heart to the very depths.
rwp@1Corinthians:11:32 @{Ye are chastened of the Lord} (\hupo tou Kuriou paideuometha\). On this sense of \paideu\, from \pais\, child, to train a child (Acts:7:22|), to discipline with words (2Timothy:2:25|), to chastise with scourges see on ¯Luke:23:16| (Hebrews:12:7|), and so by afflictions as here (Hebrews:12:6|). \Hupo tou Kuriou\ can be construed with \krinomenoi\ instead of with \paideuometha\. {With the world} (\sun ti kosmi\). Along with the world. Afflictions are meant to separate us from the doom of the wicked world. Final use of \hina m\ here with \katakrithmen\ (first aorist passive subjunctive).
rwp@1Corinthians:12:4 @{Diversities} (\diaireseis\). Old word for distinctions, differences, distributions, from \diaire\, to distribute, as \diairoun\ (dividing, distributing) in verse 11|. Only here in the N.T. {Of gifts} (\charismatn\). Late word and chiefly in Paul (cf. strkjv@Romans:12:6|) in N.T. (except strkjv@1Peter:4:19|), but some examples in papyri. It means a favour (from \charizomai\) bestowed or received without any merit as in strkjv@Romans:1:11|.
rwp@1Corinthians:12:5 @{Of ministrations} (\diakonin\). This old word is from \diakonos\ and has a general meaning of service as here (Romans:11:13|) and a special ministration like that of Martha (Luke:10:40|) and the collection (1Corinthians:16:15; strkjv@2Corinthians:8:4|).
rwp@1Corinthians:12:6 @{Of workings} (\energmatn\). Late word, here only in N.T., the effect of a thing wrought (from \energe\, to operate, perform, energize). Paul uses also the late kindred word \energeia\ (Colossians:1:29; strkjv@2:12|) for efficiency. {Who worketh all things in all} (\ho energn ta panta en pasin\). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe (\ta panta\) in strkjv@Colossians:1:16| (of Christ) and in strkjv@Romans:11:36| (of God). Note the Trinity in these verses: the same Spirit (verse 4|), the same Lord (Jesus) in verse 5|, the same God (the Father) in verse 6|.
rwp@1Corinthians:12:7 @{Manifestation} (\phanersis\). Late word, in papyri, in N.T. only here and strkjv@2Corinthians:4:2|, from \phanero\, to make manifest (\phaneros\). Each instance of the whole (verse 6|) is repeatedly given (\didotai\, present passive indicative of \didmi\). {To profit withal} (\pros to sumpheron\). See on strkjv@6:12; strkjv@10:23,33| for Paul's guiding principle in such matters.
rwp@1Corinthians:12:8 @{To one} (\hi men\). Demonstrative \hos\ with \men\ in dative case, to this one. The distribution or correlation is carried on by \alli de\ (verses 8,9,10|), \heteri de\ (verses 9,10|) for variety, nine manifestations of the Spirit's work in verses 8-10|. {The Word of wisdom} (\logos sophias\). Old words. \Logos\ is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom (2:7|) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit). {The word of knowledge} (\logos gnses\). This gift is insight (illumination) according to (\kata\) the same Spirit.
rwp@1Corinthians:12:9 @{Faith} (\pistis\). Not faith of surrender, saving faith, but wonder-working faith like that in strkjv@13:2| (Matthew:17:20; strkjv@21:21|). Note here \en ti auti pneumati\ (in the same Spirit) in contrast with \dia\ and \kata\ in verse 8|. {Gifts of healings} (\charismata iamatn\). \Iama\, old word from \iaomai\, common in LXX, in N.T. only in this chapter. It means acts of healing as in strkjv@Acts:4:30| (cf. strkjv@James:5:14|) and strkjv@Luke:7:21| (of Jesus). Note \en\ here as just before.
rwp@1Corinthians:12:10 @{Workings of miracles} (\energmata dunamen\). Workings of powers. Cf. \energn dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\smeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophteia\). Late word from \prophts\ and \prophmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumatn\). \Diakrisis\ is old word from \diakrin\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\gen glssn\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \gen\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermneia glssn\). Old word, here only and strkjv@14:26| in N.T., from \hermneu\ from \Herms\ (the god of speech). Cf. on \diermneu\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.
rwp@1Corinthians:12:11 @{Worketh} (\energei\). The same word that was used in verse 6| of God. {Severally} (\idii\). Separately. {Even as he will} (\kaths bouletai\). Hence there is no occasion for conceit, pride, or faction (4:7|).
rwp@1Corinthians:12:17 @{If the whole body were an eye} (\ei holon to sma ophthalmos\). The eye is the most wonderful organ and supremely useful (Numbers:10:31|), the very light of the body (Luke:11:34|). And yet how grotesque it would be if there were nothing else but a great round rolling eye! A big "I" surely! {The smelling} (\h osphrsis\). Old word from \osphrainomai\, to smell. Here alone in N.T.
rwp@1Corinthians:12:23 @{We bestow} (\peritithemen\). Literally, We place around as if a garland (Mark:15:17|) or a garment (Matthew:27:28|). {More abundant comeliness} (\euschmosunn perissoteran\). One need only mention the mother's womb and the mother's breast to see the force of Paul's argument here. The word, common in old Greek, from \euschmn\ (\eu\, well, \schma\, figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. Songs:\aschmn\ (deformed, uncomely), old word, here only in N.T., but see strkjv@7:36| for \aschmone\.
rwp@1Corinthians:12:24 @{Tempered the body together} (\sunekerasen to sma\). First aorist active indicative of \sunkerannumi\, to mix together, old word, but in N.T. only here and strkjv@Hebrews:4:2|. Plato used this very word of the way God compounded (\sunekerasato\) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19|) in opposition to the Epicurean sensualists in Corinth. {To that part which lacked} (\ti husteroumeni\). It is a true instinct that gives superior honour to the unseen organs of life.
rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@1Corinthians:12:31 @{The greater gifts} (\ta charismata ta meizona\). Paul unhesitatingly ranks some spiritual gifts above others. \Zlo\ here has good sense, not that of envy as in strkjv@Acts:7:9; strkjv@1Corinthians:13:4|. {And a still more excellent way} (\kai eti kath' huperboln hodon\). In order to gain the greater gifts. "I show you a way _par excellence_," beyond all comparison (superlative idea in this adjunct, not comparative), like \kath' huperboln eis huperboln\ (2Corinthians:4:17|). \Huperbol\ is old word from \huperball\, to throw beyond, to surpass, to excel (2Corinthians:3:10; strkjv@Ephesians:1:19|). "I show you a supremely excellent way." Chapter strkjv@1Corinthians:13| is this way, the way of love already laid down in strkjv@8:1| concerning the question of meats offered to idols (cf. strkjv@1John:4:7|). Poor division of chapters here. This verse belongs with chapter strkjv@1Corinthians:13|.
rwp@1Corinthians:13:1 @{With the tongues} (\tais glssais\). Instrumental case. Mentioned first because really least and because the Corinthians put undue emphasis on this gift. Plato (_Symposium_, 197) and many others have written on love, but Paul has here surpassed them all in this marvellous prose-poem. It comes like a sweet bell right between the jangling noise of the gifts in chapters 12 and 14. It is a pity to dissect this gem or to pull to pieces this fragrant rose, petal by petal. Fortunately Paul's language here calls for little comment, for it is the language of the heart. "The greatest, strongest, deepest thing Paul ever wrote" (Harnack). The condition (\ean\ and present subjunctive, \lal kai m ech\, though the form is identical with present indicative) is of the third class, a supposable case. {But have not love} (\agapn de m ech\). This is the _crux_ of the chapter. Love is the way _par excellence_ of strkjv@12:31|. It is not yet clearly certain that \agap\ (a back-formation from \agapa\) occurs before the LXX and the N.T. Plutarch used \agapsis\. Deissmann (_Bible Studies_, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See _Light from the Ancient East_, p. 75 for details. The rarity of \agap\ made it easier for Christians to use this word for Christian love as opposed to \ers\ (sexual love). See also Moffatt's Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit \agap\ at all (both toward God and man). Charity (Latin _caritas_) is wholly inadequate. "Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?" (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric. {I am become} (\gegona\). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, "I am already become." Sounding brass (\chalchos chn\). Old words. Brass was the earliest metal that men learned to use. Our word _echoing_ is \chn\, present active participle. Used in strkjv@Luke:21:25| of the roaring of the sea. Only two examples in N.T. {Clanging cymbal} (\kumbalon alalazon\). Cymbal old word, a hollow basin of brass. \Alalaz\, old onomatopoetic word to ring loudly, in lament (Mark:5:38|), for any cause as here. Only two N.T. examples.
rwp@1Corinthians:13:2 @The ecstatic gifts (verse 1|) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in \kan=kai ean\. Paul is not condemning these great gifts. He simply places love above them and essential to them. Equally futile is wonder-working faith "so as to remove mountains" (\hste or methistanein\) without love. This may have been a proverb or Paul may have known the words of Jesus (Matthew:17:20; strkjv@21:21|). {I am nothing} (\outhen eimi\). Not \outheis\, nobody, but an absolute zero. This form in \th\ rather than \d\ (\ouden\) had a vogue for a while (Robertson, _Grammar_, p. 219).
rwp@1Corinthians:13:3 @{Bestow to feed} (\Psmis\). First aorist active subjunctive of \psmiz\, to feed, to nourish, from \psmos\, morsel or bit, and so to feed, by putting a morsel into the mouth like infant (or bird). Old word, but only here in N.T. {To be burned} (\hina kauthsmai\). First future passive subjunctive (Textus Receptus), but D \kauthsomai\ (future passive indicative of \kai\, old word to burn). There were even some who courted martyrdom in later years (time of Diocletian). This Byzantine future subjunctive does not occur in the old MSS. (Robertson, _Grammar_, p. 876). Aleph A B here read \kauchsmai\, first aorist middle subjunctive of \kauchaomai\ (so Westcott and Hort), "that I may glory." This is correct. {It profiteth me nothing} (\ouden pheloumai\). Literally, I am helped nothing. \Ouden\ in the accusative case retained with passive verb. See two accusatives with \phele\ in strkjv@14:6|. Verb is old and from \ophelos\ (profit).
rwp@1Corinthians:13:4 @Verses 4-7| picture the character or conduct of love in marvellous rhapsody. {Suffereth long} (\makrothumei\). Late _Koin_ word (Plutarch) from \makros\, long, \thumos\, passion, ardour. Cf. strkjv@James:5:7f|. {Is kind} (\chrsteuetai\). From \chrstos\ (useful, gracious, kind) and that from \chraomai\, to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul's coining" (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. {Envieth not} (\ou zloi\). Present active indicative of \zlo\ (contraction \oei=oi\, same as subjunctive and optative forms). Bad sense of \zlos\ from \ze\, to boil, good sense in strkjv@12:31|. Love is neither jealous nor envious (both ideas). {Vaunteth not itself} (\ou perpereuetai\). From \perperos\, vainglorious, braggart (Polybius, Epictetus) like Latin _perperus_. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. V. 5 uses it with \areskeuomai\, to play the toady. {Is not puffed up} (\ou phusioutai\). Present direct middle indicative of \phusio\ from \phusis\ (late form for \phusa, phusia\ from \phusa\, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on ¯4:6|.
rwp@1Corinthians:13:5 @{Doth not behave itself unseemly} (\ouk aschmonei\). Old verb from \aschmn\ (12:23|). In N.T. only here and strkjv@7:36|. Not indecent. {Seeketh not its own} (\ou ztei ta heauts\). Its own interests (10:24,33|). {Is not provoked} (\ou paroxunetai\). Old word. In N.T. only here and strkjv@Acts:17:16| which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had \paroxusmos\ (paroxysm) in Antioch (15:39|). See good sense of \paroxusmos\ in strkjv@Hebrews:10:24|. {Taketh not account of evil} (\ou logizetai to kakon\). Old verb from \logos\, to count up, to take account of as in a ledger or note-book, "the evil" (\to kakon\) done to love with a view to settling the account.
rwp@1Corinthians:13:12 @{In a mirror} (\di' esoptrou\). By means of a mirror (\esoptron\, from \opt\, old word, in papyri). Ancient mirrors were of polished metal, not glass, those in Corinth being famous. {Darkly} (\en ainigmati\). Literally, in an enigma. Old word from \ainissomai\, to express obscurely. This is true of all ancient mirrors. Here only in N.T., but often in LXX. "To see a friend's face in a cheap mirror would be very different from looking at the friend" (Robertson and Plummer). {Face to face} (\prospon pros prospon\). Note triple use of \pros\ which means facing one as in strkjv@John:1:1|. \Prospon\ is old word from \pros\ and \ops\, eye, face. {Shall I know} (\epignsomai\). I shall fully (\epi-\) know. Future middle indicative as \ginsk\ (I know) is present active and \epegnsthn\ (I was fully known) is first aorist passive (all three voices).
rwp@1Corinthians:14:3 @{Edification} (\oikodomn\). Building up. {Comfort} (\paraklsin\). Encouragement, calling to one's side. {Consolation} (\paramuthian\). Old word (from \para, muthos, paramutheomai\ strkjv@1Thessalonians:2:12| which see, a stimulating word), nowhere else in N.T., but \paramuthion\ in strkjv@Phillipians:2:1| with \paraklsis\ as here. Edification, cheer, incentive in these words.
rwp@1Corinthians:14:7 @{Things without life} (\apsucha\). Without a soul (\a\ privative, \psuch\) or life. Old word only here in N.T. {Pipe} (\aulos\). Old word (from \a, au\, to blow), only here in N.T. {Harp} (\kithara\). Old word. Stringed instrument as pipe, a wind instrument. {If they give not a distinction in the sounds} (\ean diastoln tois phthoggois m di\). Third class condition with second aorist active subjunctive \di\ from \didmi\. Common word in late Greek for difference (\diastell\, to send apart). In N.T. only here and strkjv@Romans:3:22; strkjv@10:12|. \Phthoggos\ old word (from \phtheggomai\) for musical sounds vocal or instrumental. In N.T. only here and strkjv@Romans:10:18|.
rwp@1Corinthians:14:9 @{Unless ye utter speech easy to be understood} (\ean m eusmon logon dte\). Condition of third class again (\ean\ and aorist subjunctive). \Eusmon\ (\eu\, well, \sma\, sign) is old word, here only in N.T., well-marked, distinct, clear. Good enunciation, a hint for speakers. {Ye will be speaking into the air} (\esesthe eis aera lalountes\). Periphrastic future indicative (linear action). Cf. \aera dern\ (beating the air) in strkjv@9:26|. Cf. our talking to the wind. This was before the days of radio.
rwp@1Corinthians:14:15 @{With the understanding also} (\kai ti no\). Instrumental case of \nous\. Paul is distinctly in favour of the use of the intellect in prayer. Prayer is an intelligent exercise of the mind. {And I will sing with the understanding also} (\psal de kai ti no\). There was ecstatic singing like the rhapsody of some prayers without intelligent words. But Paul prefers singing that reaches the intellect as well as stirs the emotions. Solos that people do not understand lose more than half their value in church worship. \Psall\ originally meant to play on strings, then to sing with an accompaniment (Ephesians:5:19|), and here apparently to sing without regard to an instrument.
rwp@1Corinthians:14:24 @{He is reproved by all} (\elegchetai hupo pantn\). Old word for strong proof, is undergoing conviction. {Is judged} (\anakrinetai\). Is tested. Cf. strkjv@1Corinthians:2:15; strkjv@4:3f|.
rwp@1Corinthians:14:37 @{The commandment of the Lord} (\Kuriou entol\). The prophet or the one with the gift of tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims inspiration for his position.
rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euggelisamn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gnriz\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei m eiki episteusate\). For \ektos ei m\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eiki\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.
rwp@1Corinthians:15:8 @{As unto one born out of due time} (\hsperei ti ektrmati\). Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in LXX (Numbers:12:12; strkjv@Job:3:16|) and papyri (for miscarriage by accident). The verb \titrsk\ means to wound and \ek\ is out. Paul means that the appearance to him came after Jesus had ascended to heaven.
rwp@1Corinthians:15:9 @{The least} (\ho elachistos\). True superlative, not elative. Explanation of the strong word \ektrma\ just used. See strkjv@Ephesians:3:8| where he calls himself "less than the least of all saints" and strkjv@1Timothy:1:15| the "chief" (\prtos\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Corinthians:11:5f.,23|). {Because I persecuted the church of God} (\edixa tn ekklsian tou theou\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?
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:15:15 @{False witnesses of God} (\pseudomartures tou theou\). Late word, but \pseudomarture\, to bear false witness, old and common. The genitive (\tou theou\) can be either subjective (in God's service) or objective (concerning God). Either makes good sense. {Because we witnessed of God} (\hoti emartursamen kata tou theou\). Vulgate has _adversus Deum_. This is the more natural way to take \kata\ and genitive, {against God} not as equal to \peri\ (concerning). He would indeed make God play false in that case, {if so be that the dead are not raised} (\eiper ara nekroi ouk egeirontai\). Condition of first class, assumed as true. Note both \per\ intensive particle {indeed} and \ara\ inferential particle {therefore}.
rwp@1Corinthians:15:17 @{Vain} (\mataia\). Old word from adverb \matn\ (Matthew:15:9|), devoid of truth, a lie. Stronger word than \kenon\ in verse 14|. {Ye are yet in your sins} (\eti este en tais hamartiais humn\). Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (verse 3|).
rwp@1Corinthians:15:20 @{But now} (\nuni de\). Emphatic form of \nun\ with \-i\ added (cf. strkjv@12:18|). It is the logical triumph of Paul after the _reductio ad impossibile_ (Findlay) of the preceding argument. {The first-fruits} (\aparch\). Old word from \aparchomai\, to offer firstlings or first-fruits. In LXX for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also verse 23; strkjv@16:15; strkjv@Romans:8:23|, etc. Christ is "first-born from the dead" (Colossians:1:18|). Others raised from the dead died again, but not so Jesus. {That sleep} (\tn kekoimmenn\). Perfect middle participle as in strkjv@Matthew:27:52| which see. Beautiful picture of death from which word (\koimaomai\) comes our \cemetery\.
rwp@1Corinthians:15:23 @{Order} (\tagmati\). Old military term from \tass\, to arrange, here only in N.T. Each in his own division, troop, rank. {At his coming} (\en ti parousii\). The word \parousia\ was the technical word "for the arrival or visit of the king or emperor" and can be traced from the Ptolemaic period into the second century A.D. (Deissmann, _Light from the Ancient East_, p. 368). "Advent-coins were struck after a parousia of the emperor." Paul is only discussing "those that are Christ's" (3:23; strkjv@Galatians:5:24|) and so says nothing about judgment (cf. strkjv@1Thessalonians:2:19; strkjv@3:13; strkjv@4:15; strkjv@5:23|).
rwp@1Corinthians:15:31 @{I protest by that glorying in you} (\n tn humeteran kauchsin\). No word for "I protest." Paul takes solemn oath by the use of \n\ (common in Attic) with the accusative. Only here in N.T., but in LXX (Genesis:42:15f.|). For other solemn oaths by Paul see strkjv@2Corinthians:1:18,23; strkjv@11:10f.,31; strkjv@Romans:9:1|. For \kauchsis\ see on ¯1Thessalonians:2:19|. The possessive pronoun (\humeteran\) is objective as \emn\ in strkjv@1Corinthians:11:24|. {I die daily} (\kath' hmeran apothnsk\). I am in daily peril of death (2Corinthians:4:11; strkjv@11:23; strkjv@Romans:8:36|).
rwp@1Corinthians:15:33 @{Be not deceived} (\m plansthe\). Do not be led astray (\plana\) by such a false philosophy of life. {Evil company} (\homiliai kakai\). Evil companionships. Old word, \homilia\, from \homilos\ (a crowd, gang, bunch). Only here in N.T. Good manners (\th\). Old word (kin to \ethos\) custom, usage, morals. Good morals here. This line of poetry (iambic) occurs in Menander. It may be a current proverb. Paul could have gotten it from either source.
rwp@1Corinthians:15:34 @{Awake up righteously} (\eknpsate dikais\). Wake up as if from drunkenness. \Eknph\, only here in N.T. sin not (\m hamartanete\). Stop sinning. {No knowledge of God} (\agnsian theou\). Old word for ignorance, in N.T. only here and strkjv@1Peter:2:15|. Ignorance of God, agnosticism. Some today (agnostics) even take pride in it instead of shame (\entropn\, turning in on oneself). See on ¯6:5| for \entrop\.
rwp@1Corinthians:15:36 @{Thou foolish one} (\aphrn\). Old word (\a\ privative, \phrn\), lack of sense. It is a severe term and justified by the implication "that the objector plumes himself on his acuteness" (Robertson and Plummer). Proleptic position of \su\ (thou) sharpens the point. Sceptics (agnostics) pose as unusually intellectual (the intelligentsia), but the pose does not make one intelligent. {Except it die} (\ean m apothani\). Condition of third class, possibility assumed. This is the answer to the "how" question. In plant life death precedes life, death of the seed and then the new plant.
rwp@1Corinthians:15:37 @{Not the body which shall be} (\ou to sma to gensomenon\). Articular future participle of \ginomai\, literally, "not the body that will become." The new {body} (\sma\) is not yet in existence, but only the seed (\kokkos\, grain, old word, as in strkjv@Matthew:13:31|). {It may chance} (\ei tuchoi\). Fourth class condition as in strkjv@14:10| which see. Paul is rich in metaphors here, though usually not so (Howson, _Metaphors of St. Paul_). Paul was a city man. We sow seeds, not plants (bodies). The butterfly comes out of the dying worm.
rwp@1Corinthians:15:38 @{A body of its own} (\idion sma\). Even under the microscope the life cells or germ plasm may seem almost identical, but the plant is quite distinct. On \sperma\, seed, old word from \speir\, to sow, see on ¯Matthew:13:24f|.
rwp@1Corinthians:15:39 @{The same flesh} (\h aut sarx\). Paul takes up animal life to show the great variety there is as in the plant kingdom. Even if evolution should prove to be true, Paul's argument remains valid. Variety exists along with kinship. Progress is shown in the different kingdoms, progress that even argues for a spiritual body after the body of flesh is lost. {Of beasts} (\ktnn\). Old word, from \ktaomai\, to possess, and so property. See strkjv@Luke:10:34|. {Of birds} (\ptnn\). Old word from \petomai\, to fly, winged, flying. Only here in N.T.
rwp@1Corinthians:15:40 @{Celestial} (\epourania\). Old word, from \epi\, upon, \ouranos\, heaven, existing in heaven. Paul now rises higher in the range of his argument, above the merely {terrestrial} (\epigeia\, upon earth, \epi, ge\) bodies. He has shown differences in the bodies here on earth in plants and in the animal kingdom and now he indicates like differences to be seen in the heavens above us. {Is one} (\hetera men\) {--is another} (\hetera de\). Antithesis that admits glory for bodies on earth and bodies in the heavens. Experience does not argue against a glory for the spiritual body (Phillipians:3:21|).
rwp@1Corinthians:15:41 @{For one star differeth from another star in glory} (\astr gar asteros diapherei en doxi\). A beautiful illustration of Paul's point. \Asteros\ is the ablative case after \diapherei\ (old verb \diapher\, Latin _differo_, our _differ_, bear apart). On \astr\ see strkjv@Matthew:2:7| and \astron\ strkjv@Luke:21:25|. Stars differ in magnitude and brilliancy. The telescope has added more force to Paul's argument. {In glory} (\en doxi\). Old word from \doke\, to think, to seem. Songs:opinion, estimate, then the shekinah glory of God in the LXX, glory in general. It is one of the great words of the N.T. Jesus is termed the glory in strkjv@James:2:1|.
rwp@1Corinthians:15:42 @{Songs:is the resurrection of the dead} (\houts kai h anastasis tn nekrn\). Paul now applies his illustrations to his argument to prove the kind of body we shall have after the resurrection. He does it by a series of marvellous contrasts that gather all his points. The earthly and the risen beings differ in duration, value, power (Wendt). {It is sown} (\speiretai\). In death, like the seed (37|). {In incorruption} (\en aphtharsii\). Late word from \a\ privative and \phtheir\, to corrupt. In LXX, Plutarch, Philo, late papyrus of a Gnostic gospel, and quotation from Epicurus. Vulgate _incorruptio_. The resurrection body has undergone a complete change as compared with the body of flesh like the plant from the seed. It is related to it, but it is a different body of glory.
rwp@1Corinthians:15:44 @{A natural body} (\sma psuchikon\). See on ¯2:14| for this word, a difficult one to translate since \psuch\ has so many meanings. Natural is probably as good a rendering as can be made, but it is not adequate, for the body here is not all \psuch\ either as soul or life. The same difficulty exists as to a spiritual body (\sma pneumatikon\). The resurrection body is not wholly \pneuma\. Caution is needed here in filling out details concerning the \psuch\ and the \pneuma\. But certainly he means to say that the "spiritual body" has some kind of germinal connection with the "natural body," though the development is glorious beyond our comprehension though not beyond the power of Christ to perform (Phillipians:3:21|). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us. {If there is} (\ei estin\). "If there exists" (\estin\ means this with accent on first syllable), a condition of first class assumed as true. {There is also} (\estin kai\). There exists also.
rwp@1Corinthians:15:47 @{Earthly} (\chokos\). Late rare word, from \chous\, dust. {The second man from heaven} (\ho deuteros anthrpos ex ouranou\). Christ had a human (\psuchikon\) body, of course, but Paul makes the contrast between the first man in his natural body and the Second Man in his risen body. Paul saw Jesus after his resurrection and he appeared to him "from heaven." He will come again from heaven.
rwp@1Corinthians:15:52 @{In a moment} (\en atomi\). Old word, from \a\ privative and \temn\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripi ophthalmou\). Old word \rip\ from \ript\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en ti eschati salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.
rwp@1Corinthians:15:53 @{Must put on} (\dei endusasthai\). Aorist (ingressive) middle infinitive, put on as a garment. {Immortality} (\athanasian\). Old word from \athanatos\, undying, and that from \a\ privative and \thnsk\, to die. In N.T. only here and strkjv@1Timothy:6:16| where God is described as having immortality.
rwp@1Corinthians:15:55 @{Victory} (\nikos\). Late form of \nik\. {O death} (\thanate\). Second instance. Here Paul changes Hades of the LXX for Hebrew Sheol (Hosea:13:14|) to death. Paul never uses Hades. {Thy sting} (\sou to kentron\). Old word from \kentre\, to prick, as in strkjv@Acts:26:14|. In strkjv@Revelation:9:10| of the sting of locusts, scorpions. The serpent death has lost his poison fangs.
rwp@1John:3:18 @{In word, neither with the tongue} (\logi mde ti glssi\). Either instrumental or locative makes sense. What John means is "not merely by word or by the tongue." He does not condemn kind words which are comforting and cheering, but warm words should be accompanied by warm deeds to make real "in deed and in truth" (\en ergi kai altheii\). Here is a case where actions do speak louder than mere words.
rwp@1John:3:23 @{His commandment} (\h entol autou\). {That} (\hina\). Subfinal use of \hina\ in apposition with \entol\ (commandment) and explanatory of it, as in strkjv@John:15:12| (\entol hina\). See Christ's summary of the commandments (Mark:12:28-31; strkjv@Matthew:22:34-40|). Songs:these two points here (1) {We should believe} (\pisteusmen\, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive \pisteumen\) either in a crisis (aorist) or the continuous tenor (present) of our lives. The "name" of Jesus Christ here stands for all that he is, "a compressed creed " (Westcott) as in strkjv@1:3|. Note dative \onomati\ here with \pisteu\ as in strkjv@5:10|, though \eis onoma\ (on the name) in strkjv@5:13; strkjv@John:1:12; strkjv@2:23; strkjv@3:18|. But (2) we should love one another" (\agapmen alllous\), as he has already urged (2:7f.; strkjv@3:11|) and as he will repeat (4:7,11f.; strkjv@2John:1:5|) as Jesus (even as he gave us commandment, that is Christ) had previously done (John:13:34; strkjv@15:12,17|). There are frequent points of contact between this Epistle and the words of Jesus in strkjv@John:13-17|.
rwp@1John:4:10 @{Not that} (\ouch hoti\) {--but that} (\all' hoti\). Sharp contrast as in strkjv@John:7:22; strkjv@2Corinthians:7:9; strkjv@Phillipians:4:17|. {We loved} (\gapsamen\). First aorist active indicative, but B reads \gapkamen\ (perfect active, we have loved). {He} (\autos\). Emphatic nominative (God). {To be the propitiation} (\hilasmon\). Merely predicate accusative in apposition with \huion\ (Son). For the word see strkjv@2:2; strkjv@Romans:3:25| for \hilastrion\, and for \peri\ see also strkjv@2:2|.
rwp@1John:4:12 @{No one hath beheld God at any time} (\theon oudeis ppote tethetai\). Perfect middle indicative of \theaomai\ (John:1:14|). Almost the very words of strkjv@John:1:18| \theon oudeis ppote heraken\ (instead of \tethetai\). {If we love one another} (\ean agapmen alllous\). Third-class condition with \ean\ and the present active subjunctive, "if we keep on loving one another." {God abideth in us} (\ho theos en hmin menei\). Else we cannot go on loving one another. {His love} (\h agap autou\). More than merely subjective or objective (2:5; strkjv@4:9|). "Mutual love is a sign of the indwelling of God in men" (Brooke). {Is perfected} (\teteleimen estin\). Periphrastic (see usual form \teteleitai\ in strkjv@2:5; strkjv@4:17|) perfect passive indicative of \teleio\ (cf. strkjv@1:4|). See verse 18| for "perfect love."
rwp@1John:4:18 @{Fear} (\phobos\). Like a bond-slave (Romans:8:15|), not the reverence of a son (\eulabeia\, strkjv@Hebrews:5:7f.|) or the obedience to a father (\en phobi\, strkjv@1Peter:1:17|). This kind of dread is the opposite of \parrsia\ (boldness). {Perfect love} (\h teleia agap\). There is such a thing, perfect because it has been perfected (verses 12,17|). Cf. strkjv@James:1:4|. {Casteth out fear} (\ex ballei ton phobon\). "Drives fear out" so that it does not exist in real love. See \ekball ex\ in strkjv@John:6:37; strkjv@9:34f.; strkjv@12:31; strkjv@15:6| to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Corinthians:13|). {Hath punishment} (\kolasin echei\). Old word, in N.T. only here and strkjv@Matthew:25:46|. \Timria\ has only the idea of penalty, \kolasis\ has also that of discipline, while \paideia\ has that of chastisement (Hebrews:12:7|). The one who still dreads (\phoboumenos\) has not been made perfect in love (\ou teteleitai\). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."
rwp@1John:5:1 @{That Jesus is the Christ} (\hoti Isous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteun\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegenntai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennsanta\). First aorist active articular participle of \genna\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennmenon ex autou\). Perfect passive articular participle of \genna\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.
rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pn to gegennmenon ek tou theou\). Neuter singular perfect passive participle of \genna\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\niki ton kosmon\). Present active indicative of \nika\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\haut estin h nik\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nik\ (victory, cf. \nika\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\h niksasa\). First aorist active articular participle of \nika\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\h pistis hmn\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).
rwp@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en ti ourani ho patr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en ti gi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.
rwp@1John:5:15 @{And if we know} (\kai ean oidamen\). Condition of first class with \ean\ (usually \ei\) and the perfect active indicative, assumed as true. See strkjv@1Thessalonians:3:8; strkjv@Acts:8:31| for the indicative with \ean\ as in the papyri. "An amplification of the second limitation" (D. Smith). {Whatsoever we ask} (\ho ean aitmetha\). Indefinite relative clause with modal \ean\ (=\an\) and the present middle (as for ourselves) subjunctive of \aite\. This clause, like \hmn\, is also the object of \akouei\. {We know that we have} (\oidamen hoti echomen\). Repetition of \oidamen\, the confidence of possession by anticipation. {The petitions} (\ta aitmata\). Old word, from \aite\, requests, here only in John, elsewhere in N.T. strkjv@Luke:23:24; strkjv@Phillipians:4:6|. We have the answer already as in strkjv@Mark:11:24|. {We have asked} (\itkamen\). Perfect active indicative of \aite\, the asking abiding.
rwp@1John:5:21 @{Yourselves} (\heauta\). Neuter plural reflexive because of \teknia\. The active voice \phulassete\ with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great. See strkjv@Acts:7:41: strkjv@1Thessalonians:1:9| for this word.
rwp@Info_1Peter @ THE USE OF PAUL'S EPISTLES There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul's denunciation of Peter's cowardice in Antioch (Galatians:2:11-21|) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter's Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Galatians:1:18|), but was independent of his ecclesiastical authority (Galatians:2:1-10|) and Peter championed Paul's cause in the Jerusalem Conference (Acts:15:7-13|). Peter was certainly not a Judaizer (Acts:11:1-18|), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in strkjv@2Peter:3:15f|. There is no reason for doubting that Peter was familiar with some of Paul's Epistles as there indicated. There is some indication of Peter's use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.
rwp@Info_1Peter @ THE STYLE AND VOCABULARY Like Peter's discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the LXX and the Greek is decent _Koin_ with little of the uncouth Aramaic of the Galilean (Matthew:26:73|), or of the vernacular _Koin_ as seen in the papyri or in II Peter (Acts:4:13|). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in II Peter. "One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man's view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.
rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cphs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Simn\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Isou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Isou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Isou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \kltoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidmois\). Late double compound adjective (\para, epidmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diaspors\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.
rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\prognsin\). Late substantive (Plutarch, Lucian, papyri) from \proginsk\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakon\). Obedience (from \hupakou\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Isou Christou\). Late substantive from \rantiz\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \prognsis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plthunthei\). First aorist passive optative (volitive) of \plthun\, old verb (from \plthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirn\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).
rwp@1Peter:1:3 @{Blessed be} (\eulogtos\). No copula in the Greek (\est\, let be, or \estin\, is, or \ei\, may be). The verbal adjective (from \euloge\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou kuriou hmn Isou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennsas hms\). First aorist active articular (\ho\, who) participle of \anagenna\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennsis\ for \palingenesia\ (Titus:3:5|). If \anthen\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida zsan\). Peter is fond of the word "living" (present active participle of \za\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastases\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.
rwp@1Peter:1:4 @{Unto an inheritance} (\eis klronomian\). Old word (from \klronomos\, heir) for the property received by the heir (Matthew:21:38|), here a picture of the blessedness in store for us pilgrims (Galatians:3:18|). {Incorruptible} (\aphtharton\). Old compound adjective (alpha privative and \phtheir\, to corrupt), imperishable. Songs:many inheritances vanish away before they are obtained. {Undefiled} (\amianton\). Old verbal adjective (note alliteration) from alpha privative and \miain\, to defile, without defect or flaw in the title, in N.T. only here, strkjv@James:1:27; strkjv@Hebrews:13:4|. {That fadeth not away} (\amaranton\). Alliterative and verbal adjective again from alpha privative and \marain\ (to dry up, to wither, as in strkjv@James:1:11|), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. {Reserved} (\tetrmenn\). Perfect passive participle of \tre\, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew:6:19f.; strkjv@John:17:11f.|). Cf. strkjv@Colossians:1:5|, where laid away" (\apokeimenn\) occurs. {For you} (\eis humas\). More graphic than the mere dative.
rwp@1Peter:1:7 @{The proof of your faith} (\to dokimion humn ts pistes\). The identical phrase in strkjv@James:1:3| and probably derived from there by Peter. See there for discussion of \to dokimion\ (the test or touchstone of faith). {Being more precious} (\polutimoteron\). No word for "being" (\on\) in the Greek. The secondary uncials have \polu timiteron\. The text is the comparative of \polutimos\, late adjective (Plutarch) from \polu\ and \tim\ (of great price) as in strkjv@Matthew:13:46|. {Than gold} (\chrusiou\). Ablative case after the comparative adjective. {That perisheth} (\tou apollumenou\). Present middle articular participle of \apollumi\ to destroy. Even gold perishes (wears away). {Though it is proved by fire} (\dia puros de dokimazomenou\). Present passive articular participle (in the ablative like \chrusiou\) of \dokimaz\ (common verb for testing metals) with \de\, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. {That might be found} (\hina heurethi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \heurisk\, common verb, to find. As in strkjv@2Peter:3:14|, this is the result of the probation by God as the Refiner of hearts. {Unto praise and glory and honour} (\eis epainon kai doxan kai timn\). Here probably both to God and man in the result. Cf. strkjv@Matthew:5:11f.; strkjv@Romans:2:7,10; strkjv@1Timothy:1:17|. {At the revelation of Jesus Christ} (\en apokalupsei Isou Christou\). Songs:also in strkjv@1:13; strkjv@4:13; strkjv@2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@Luke:17:30| of the second coming of Christ as the Judge and Rewarder (Bigg).
rwp@1Peter:1:8 @{Whom} (\hon\). Relative referring to Christ just before and accusative case, object of both \idontes\ and \agapate\ (ye love). {Not having seen} (\ouk idontes\). Second aorist active participle of \hora\, to see, with \ouk\ rather than \m\ because it negatives an actual experience in contrast with \m horntes\ (though not seeing, hypothetical case). On whom (\eis hon\) with \pisteuontes\ common construction for "believing on" (\pisteu eis\). It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in strkjv@John:20:29| ("Happy are those not seeing and yet believing"). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel. {Ye rejoice greatly} (\agallite\). Same form as in verse 6|, only active here instead of middle. {With joy} (\chari\). Instrumental case (manner). {Unspeakable} (\aneklalti\). Late and rare double compound verbal (alpha privative and \eklale\), here only in N.T., in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" (\anekdigtos\) gift (2Corinthians:9:15|, here alone in N.T.). {Full of glory} (\dedoxasmeni\). Perfect passive participle of \doxaz\, to glorify, "glorified joy," like the glorified face of Moses (Exodus:34:29ff.; strkjv@2Corinthians:3:10|.
rwp@1Peter:1:10 @{Concerning which salvation} (\peri hs strias\). Another relative clause (taking up \stria\ from verse 9| and incorporating it) in this long sentence (verses 3-12|, inclusive, all connected by relatives). Peter lingers over the word \stria\ (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace. {Sought} (\exeztsan\). First aorist active indicative of \ekzte\, to seek out (Acts:15:17|), late and rare compound, only in LXX and N.T. save once in Aristides. {Searched diligently} (\exraunsan\). First aorist active indicative of \exerauna\, old and common compound (\exereuna\), to search out diligently, here only in N.T. Both of these words occur together in I Macc. strkjv@9:26. {Of the grace that should come unto you} (\peri ts eis humas charitos\). "Concerning the for you grace" (meant for you).
rwp@1Peter:1:19 @{But with precious blood} (\alla timii haimati\). Instrumental case of \haima\ after \elutrthte\ (repeated from verse 18|). Peter here applies the old adjective \timios\ (from \tim\, of Christ in strkjv@1Peter:2:7|) to Christ as in strkjv@1:7| \polutimoteron\ to testing of faith. The blood of anyone is "precious" (costly), far above gold or silver, but that of Jesus immeasurably more so. {As of a lamb} (\hs amnou\). This word occurs in strkjv@Leviticus:12:8; strkjv@Numbers:15:11; strkjv@Deuteronomy:14:4| of the lamb prescribed for the passover sacrifice (Exodus:12:5|). John the Baptist applies it to Jesus (John:1:29,36|). It occurs also in strkjv@Acts:8:32| quoted from strkjv@Isaiah:53:7f|. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. \arnion\ is used of Christ (Revelation:5:6,12|). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin. {Without blemish} (\ammou\). Without (alpha privative) spot (\mmos\) as the paschal lamb had to be (Leviticus:22:21|). Songs:Hebrews:9:14|. {Without spot} (\aspilou\). Without (alpha privative) stain (\spilos\ spot) as in strkjv@James:1:27; strkjv@2Peter:3:14; strkjv@1Peter:6:14|. {Even the blood of Christ} (\Christou\). Genitive case with \haimati\, but in unusual position for emphasis and clearness with the participles following.
rwp@1Peter:1:22 @{Seeing ye have purified} (\hgnikotes\). Perfect active participle of \hagniz\, old verb from \hagnos\ (pure), here with \psuchas\ (souls), with \kardias\ (hearts) in strkjv@James:4:8| as in strkjv@1John:3:3| of moral cleansing also. See the ceremonial sense of the word as in LXX in strkjv@John:11:55; strkjv@Acts:21:24,26; strkjv@24:18|. {In your obedience} (\en ti hupakoi\). With repetition of the idea in strkjv@1:2,14| (children of obedience). {To the truth} (\ts aletheias\). Objective genitive with which compare strkjv@John:17:17,19| about sanctification in the truth and strkjv@2Thessalonians:2:12| about believing the truth. There is cleansing power in the truth of God in Christ. {Unfeigned} (\anupokriton\). Late and rare double compound, here alone in Peter, but see strkjv@James:3:17; strkjv@2Corinthians:6:6|, etc. No other kind of \philadelphia\ (brotherly love) is worth having (1Thessalonians:4:9; strkjv@Hebrews:13:1; strkjv@2Peter:1:7|). {From the heart fervently} (\ek kardias ektens\). Late adverb (in inscriptions, Polybius, LXX). The adjective \ektens\ is more common (1Peter:4:8|).
rwp@1Peter:1:23 @{Having been begotten again} (\anagegennmenoi\). Perfect passive participle of \anagenna\, which see in verse 2|. {Not of corruptible seed} (\ouk ek spors phtharts\). Ablative with \ek\ as the source, for \phthartos\ see verse 18|, and \spors\ (from \speir\ to sow), old word (sowing, seed) here only in N.T., though \sporos\ in strkjv@Mark:4:26f.|, etc. For "incorruptible" (\aphthartou\) see verse 4; strkjv@3:4|. {Through the word of God} (\dia logou theou\). See strkjv@James:1:18| for "by the word of truth," verse 25| here, and Peter's use of \logos\ in strkjv@Acts:10:36|. It is the gospel message. {Which liveth and abideth} (\zntos kai menontos\). These present active participles (from \za\ and \men\) can be taken with \theou\ (God) or with \logou\ (word). In verse 25| \menei\ is used with \rma\ (word). Still in strkjv@Daniel:6:26| both \menn\ and \zn\ are used with \theos\. Either construction makes sense here.
rwp@1Peter:2:1 @{Putting away therefore} (\apothemenoi oun\). Second aorist middle participle of \apotithmi\, old and common verb, in metaphorical sense either to cleanse defilements (3:21; strkjv@James:1:21|) or to put off clothing (Romans:13:12; strkjv@Colossians:3:5ff.; strkjv@Ephesians:4:22|). Either sense suits here. Therefore (\oun\) because of the new birth (1:23|) and the new life demanded. {Wickedness} (\kakian\). This old word, from \kakos\ (evil), in the ancients meant vice of any kind and note \psan\ (all) here. {Guile} (\dolon\). Old word (from \del\, to catch with bait), deceit. {Hypocrisies} (\hupokriseis\). Singular (\hupokrisin\) in the best MSS. See strkjv@1:22| (\anupokriton\) and strkjv@Mark:7:6f.| for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Matthew:15:16ff.|). {Envies} (\phthonous\). Genuine here, not \phonous\ (murders), as B has it. For the word see strkjv@Matthew:27:18|. {Evil speakings} (\katalalias\). Late word (from \katalalos\, defamer, strkjv@Romans:1:30|), in N.T. only here and strkjv@2Corinthians:12:20|. "Backbitings." For verb see strkjv@2:12|.
rwp@1Peter:2:2 @{As newborn babes} (\hs artigennta breph\). \Brephos\, old word, originally unborn child (Luke:1:41-44|), then infant (Luke:2:12|), here figuratively, like \npioi\. \Artigennta\ is a late and rare compound (Lucian, imperial inscription) from \arti\ and \genna\, with evident allusion to \anagegennmenoi\ in strkjv@1:23|, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). {Long for} (\epipothsate\). First aorist (constative) active imperative of \epipothe\, old verb for intense yearning (Phillipians:2:26|). {The spiritual milk which is without guile} (\to logikon adolon gala\). \Gala\ is old word for milk as in strkjv@1Corinthians:9:7| and as metaphor in strkjv@1Corinthians:3:2|. \Adolos\ is an old compound (here alone in N.T.) adjective (alpha privative and \dolos\ deceit), unadulterated milk which, alas, is so hard to get. \Logikon\ is an old adjective in \-ikos\, from \logos\ (reason, speech), in N.T. only here and strkjv@Romans:12:1|, used here with allusion to \logou\ (1:23|) and \rma\ (1:25|), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). Songs:Bigg holds. But in strkjv@Romans:12:1| Paul uses \logikon\ in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase \tn logikn probatn tou Christou\ (the spiritual or rational sheep of Christ). {That ye may grow thereby} (\hina en auti auxthte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \auxan\, old and common verb to grow. See this same metaphor in strkjv@Colossians:2:19; strkjv@Ephesians:4:15|. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (\brma\) made in strkjv@1Corinthians:3:2; strkjv@Hebrews:5:13|. Salvation (\strian\) here is final salvation.
rwp@1Peter:2:3 @{If ye have tasted} (\ei egeusasthe\). Condition of first class with \ei\ and first aorist middle indicative of \geu\ in figurative sense as in strkjv@Hebrews:6:4f|. "A taste excites the appetite" (Bengel). {Gracious} (\chrstos\). Quotation from strkjv@Psalms:34:8|. The Hebrew for the LXX \chrstos\ is simply _tobh_ (good). Plato used the word for food also, and Peter carries out the metaphor in \gala\ (milk) as in strkjv@Luke:5:39|.
rwp@1Peter:2:4 @{Unto whom} (\pros hon\). The Lord, carrying on the imagery and language of the Psalm. {Coming} (\proserchomenoi\). Present middle participle masculine plural of \proserchomai\ (\proselthate\ in the Psalm) agreeing with the subject of \oikodomeisthe\. {A living stone} (\lithon znta\). Accusative case in apposition with \hon\ (whom, the Lord Christ). There is apparent an intentional contradiction between "living" and "stone." Cf. "living hope" in strkjv@1:3| and "living word" in strkjv@1:23|. {Rejected indeed of men} (\hupo anthrpn men apodedokimasmenon\). Perfect passive participle of \apodokimaz\, old verb to repudiate after test (Luke:9:22|), in the accusative case agreeing with \lithon\. {But with God} (\para de thei\). "By the side of God," as he looks at it, in contrast with the rejection "by men" (\hupo anthrpn\). {Elect} (\eklekton\). From strkjv@Isaiah:28:6| as in \entimon\ (precious, for which see strkjv@Luke:7:2|) rather than \dokimon\ (proved) expected after \apodedokimasmenon\ as meaning far more in God's sight, "a pre-eminence of position with" (Hort).
rwp@1Peter:2:5 @{Ye also as living stones} (\kai autoi hs lithoi zntes\). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also." {Are built up a spiritual house} (\oikodomeisthe oikos pneumatikos\). Present passive indicative second person plural of \oikodome\, the very verb used by Jesus to Peter in strkjv@Matthew:16:18| (\oikodoms\) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1Corinthians:3:16|) and for the kingdom of God in general (Ephesians:2:22|), as does the author of Hebrews (Hebrews:3:6|). This "spiritual house" includes believers in the five Roman provinces of strkjv@1:1| and shows clearly how Peter understood the metaphor of Christ in strkjv@Matthew:16:18| to be not a local church, but the church general (the kingdom of Christ). {To be a holy priesthood} (\eis hierateuma hagion\). Late word (from \hierateu\, to serve as priest, strkjv@Luke:1:8| alone in N.T.), in LXX (Exodus:19:6|), in N.T. only here and verse 9|, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev strkjv@1:6| (\hiereis\, priests) that all believers are priests (Hebrews:4:16|) and can approach God directly. {To offer up} (\anenegkai\). First aorist active infinitive (of purpose here) of \anapher\, the usual word for offering sacrifices (Hebrews:7:27|). Only these are "spiritual" (\pneumatikas\) as pictured also in strkjv@Hebrews:13:15f|. {Acceptable} (\euprosdektous\). Late (Plutarch) double compound verbal adjective (\eu, pros, dechomai\) as in strkjv@2Corinthians:6:2|.
rwp@1Peter:2:6 @{It is contained} (\periechei\). Present active (here intransitive, to contain, only N.T. example) of \periech\, old verb, to surround, transitive in strkjv@Luke:5:9| to seize (only other N.T. example). The formula with \periechei\ is in Josephus (_Ant_. XI. 7). This Scripture (\en graphi\) is strkjv@Isaiah:28:16| with some changes. Peter had in verse 4| already quoted \eklekton\ and \entimon\. Now note \akrogniaion\ (a chief corner stone), a word apparently invented by Isaiah (from \akros\, highest, and \gniaios\, Attic word for corner stone). Paul in strkjv@Ephesians:2:20| uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd). {On him} (\ep' auti\). That is, "on it" (this corner stone, that is, Christ). {Shall not be put to shame} (\ou m kataischunthi\). Strong negatives \ou m\ with first aorist passive subjunctive of \kataischun\, old verb, to put to shame (Romans:5:5|).
rwp@1Peter:2:8 @{And} (\kai\). Peter now quotes strkjv@Isaiah:8:14| and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling (\lithos proskommatos\) and rock of offence (\petra skandalou\)," quoted also by Paul in strkjv@Romans:9:32f.|, which see for discussion. \Proskomma\ (from \proskopt\, to cut against) is an obstacle against which one strikes by accident, while \skandalon\ is a trap set to trip one, but both make one fall. Too much distinction need not be made between \lithos\ (a loose stone in the path) and \petra\ (a ledge rising out of the ground). {For they} (\hoi\). Causal use of the relative pronoun. {Stumble at the word, being disobedient} (\proskoptousin ti logi apeithountes\). Present active indicative of \proskopt\ with dative case, \logi\, and present active participle of \apeithe\ (cf. \apistousin\ in strkjv@2:7|) as in strkjv@3:1|. \Ti logi\ can be construed with \apeithountes\ (stumble, being disobedient to the word). {Whereunto also they were appointed} (\eis ho kai etethsan\). First aorist passive indicative of \tithmi\. See this idiom in strkjv@1Timothy:2:7|. "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty.
rwp@1Peter:2:9 @{But ye} (\humeis de\). In contrast with the disobedient ones. {An elect race} (\genos eklekton\). From strkjv@Isaiah:43:20|. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23|). {A royal priesthood} (\basileion hierateuma\). From strkjv@Exodus:19:6| (cf. strkjv@Revelation:1:6; strkjv@5:10|). The official in Christian churches is \presbuteros=episcopos\, not \hiereus\. We are all \hiereis\ (priests). Cf. strkjv@2:5|. {A holy nation} (\ethnos hagion\). Also from strkjv@Exodus:19:6|, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles). {A people for God's own possession} (\laos eis peripoisin\). The idea here occurs in strkjv@Exodus:19:5; strkjv@Deuteronomy:7:6; strkjv@14:2; strkjv@26:18|, where we have \laos periousios\ as in strkjv@Titus:2:14| (alone in the N.T.), and in strkjv@Malachi:3:17| we find \eis peripoisin\ (for a possession). \Periousios laos\ is a people over and above the others and \peripoisis\ is a possession in a special sense (Ephesians:1:14|). See Paul's use of \periepoisato\ in strkjv@Acts:20:28|. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from _pecus_ (Latin for flock). {That ye may shew forth} (\hops exaggeilte\). Purpose clause with \hops\, rather than \hina\, with the first aorist active subjunctive of \exaggell\, old verb, to tell out, here alone in N.T. {The excellencies} (\tas aretas\). From strkjv@Isaiah:43:21|. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in strkjv@2Peter:1:3,5; strkjv@Phillipians:4:8|; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. Songs:also strkjv@Isaiah:42:12|. See strkjv@Acts:2:11| \ta megaleia tou theou\ (the mighty works of God). {Darkness} (\skotous\). Heathenism. {His marvellous light} (\to thaumaston autou phs\). Christianity. For \thaumaston\ (from \thaumaz\) see strkjv@Matthew:21:42|. For the change from heathenism to Christianity see strkjv@Colossians:1:12; strkjv@Ephesians:5:8-14|.
rwp@1Peter:2:12 @{Seemly} (\kaln\). Predicate adjective with \anastrophn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxassin\ (they may glorify, first aorist active subjunctive of \doxaz\, the purpose of the Christians about the Gentiles. {Wherein} (\en hi\). "In what thing." {As evil-doers} (\hs kakopoin\). As they did and do, old word (from \kakon\ and \poie\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek tn kaln ergn\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu\, old verb (from, \epopts\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hmeri episkops\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkop\ (from \episkope\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.
rwp@1Peter:2:13 @{Be subject to} (\hupotagte\). Second aorist passive imperative second person plural of \hupotass\, to subject to, as in strkjv@3:22|. {Every ordinance of man} (\pasi anthrpini ktisei\). Dative case of old and common word \ktisis\ (from \ktiz\, to create, to found), act of creation (Romans:1:20|), a creature or creation (Romans:1:25|), all creation (Colossians:1:15|), an institution as here (in Pindar so). For \anthrpinos\ (human) see strkjv@James:3:7|. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans:13:1-8|) unless it steps in between God and man (Acts:4:20|). {For the Lord's sake} (\dia ton kurion\). For Jesus' sake. That is reason enough for the Christian not to be an anarchist (Matthew:22:21|). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg). {As supreme} (\hs huperechonti\). Dative singular of present active participle of \huperech\, old verb (intransitive), to stand out above (to have it over), as in strkjv@Romans:13:1|. It is not the divine right of kings, but the fact of the king as the outstanding ruler.
rwp@1Peter:2:14 @{Unto governors} (\hgemosin\). Dative again of \hgemn\, a leader (from \hgeomai\, to lead), old and common word (Matthew:10:18|). {As sent by him} (\hs di' autou pempomenois\). Present passive participle of \pemp\. \Di' autou\ is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (John:18:11|). {For vengeance on evil-doers} (\eis ekdiksin kakopoin\). Objective genitive with \ekdiksin\, for which see strkjv@Luke:18:7f|. {For praise to them that do well} (\epainon agathopoin\). Objective genitive again, \agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and \poie\ here only in N.T. Found in a magical papyrus.
rwp@1Peter:2:15 @{By well-doing} (\agathopoiountas\). Present active participle of \agathopoie\, only in LXX and N.T. (Mark:3:4|). In accusative case agreeing with \humas\ understood, accusative of general reference with \phimoin\, present active infinitive (epexegetic infinitive after \to thelma tou theou\, the will of God), late and rare verb (from \phimos\ muzzle), as in strkjv@Matthew:22:12|. {The ignorance of foolish men} (\tn tn aphronn anthrpn agnsian\). \Agnsia\ is late and rare word (in the papyri) from alpha privative and \gnsis\ (knowledge), in N.T. only here and strkjv@1Corinthians:15:24| (disgraceful ignorance in both instances). Note alliteration.
rwp@1Peter:2:16 @{As free} (\hs eleutheroi\). Note nominative again connected with \hupotagte\ in verse 13|, not with \phimoin\ in verse 14| (a parenthesis in fact). For this ethical sense of \eleutheros\ see strkjv@Galatians:4:26|. {And not using your freedom} (\kai m echontes tn eleutherian\). "And not holding your liberty" (present active participle of \ech\, with usual negative \m\ with participle. {For a cloke of wickedness} (\hs epikalumma ts kakias\). \Epikalumma\ (from \epikalupt\ strkjv@Romans:4:7|) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens. {But as bondservants of God} (\all' hs theou douloi\). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. strkjv@Romans:6:22| "enslaved to God."
rwp@1Peter:2:17 @{Honour all men} (\pantas timsate\). Not with the same honour. Constative use of the aorist imperative. {Love the brotherhood} (\tn adelphotta agapte\). Present active imperative of \agapa\, keep on doing it. Note the abstract \adelphots\ (from \adelphos\, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc. strkjv@12:10; IV Macc. strkjv@10:3, and in late papyri. It is a word for all Christians. {Fear God} (\ton theon phobeisthe\). In both senses of reverence and dread, and keep it up (present middle imperative). {Honour the king} (\ton basilea timte\). Keep that up also. A fine motto in this verse.
rwp@1Peter:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oikets\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oikets\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despots\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieiks\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.
rwp@1Peter:2:20 @{For what glory} (\poion gar kleos\). Qualitative interrogative (what kind of glory). "What price glory?" \Kleos\ is old word from \kle\ (\kale\, to call), report, praise, glory, here only in N.T. {If ye shall take it patiently} (\ei hupomeneite\). First-class condition with \ei\ and future active indicative of \hupomen\, for which see strkjv@James:1:12|. Same condition also in next sentence (\all' ei\, etc.). {When ye sin} (\hamartanontes\). Present active participle of \hamartan\ (continued repetition). {And are buffeted for it} (\kai kolaphizomenoi\). Present passive participle of \kolaphiz\, late word (from \kolaphos\ fist), only in N.T. (cf. strkjv@Matthew:26:67|) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew:5:10-12|). {When ye do well} (\agathopoiountes\). Present active participle of \agathopoie\ as in verse 15|. {And suffer for it} (\kai paschontes\). Present active participle of \pasch\ (verse 19|). No "for it" in the Greek here or in the previous sentence. {This is acceptable with God} (\touto charis para thei\). "This thing (neuter) is thanks (verse 19|) by the side of (\para\) God (as God looks at it)."
rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklthte\). First aorist indicative of \kale\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpann hupogrammon\). Present active participle of the late Ionic verb \hupolimpan\ (in the papyri) for the common \hupoleip\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupograph\ and \hupograph\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthste tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).
rwp@1Peter:2:24 @{Who his own self} (\hos autos\). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22,23|). {Bare our sins} (\annegken tas hamartias hmn\). Second aorist active indicative of \anapher\, common verb of bringing sacrifice to the altar. Combination here of strkjv@Isaiah:53:12; strkjv@Deuteronomy:21:23|. Jesus is the perfect sin offering (Hebrews:9:28|). For Christ's body (\sma\) as the offering see strkjv@1Corinthians:11:24|. "Here St. Peter puts the Cross in the place of the altar" (Bigg). {Upon the tree} (\epi to xulon\). Not tree here as in strkjv@Luke:23:31|, originally just wood (1Corinthians:3:12|), then something made of wood, as a gibbet or cross. Songs:used by Peter for the Cross in strkjv@Acts:5:30; strkjv@10:39|; and by Paul in strkjv@Galatians:3:13| (quoting strkjv@Deuteronomy:21:23|). {Having died unto sins} (\tais hamartiais apogenomenoi\). Second aorist middle participle of \apoginomai\, old compound to get away from, with dative (as here) to die to anything, here only in N.T. {That we might live unto righteousness} (\hina ti dikaiosuni zsmen\). Purpose clause with \hina\ and the first aorist active subjunctive of \za\ with the dative (cf. strkjv@Romans:6:20|). Peter's idea here is like that of Paul in strkjv@Romans:6:1-23|, especially verses 2,10f.|). {By whose stripes ye were healed} (\hou ti mlpi iathte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \mlps\, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. strkjv@1:18|. Writing to slaves who may have received such stripes, Peter's word is effective.
rwp@1Peter:2:25 @{For ye were going astray like sheep} (\te gar hs probata planmenoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \te\ and present middle participle of \plana\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphte\). Second aorist passive indicative of \epistreph\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon tn psuchn humn\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.
rwp@1Peter:3:1 @{In like manner} (\homois\). Adverb closely connected with \hupotassomenoi\, for which see strkjv@2:18|. {Ye wives} (\gunaikes\). Without article. About wives see also strkjv@Colossians:3:18; strkjv@Ephesians:5:22; strkjv@Titus:2:4|. {To your own husbands} (\tois idiois andrasin\). \Idiois\ occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article \tois\. Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!) {Even if any obey not the word} (\kai ei tines apeithousin ti logi\). Condition of first class and dative case of \logos\ (1:23,25; strkjv@2:8|), that is, remain heathen. {That they be gained} (\hina kerdthsontai\). Purpose clause with \hina\ and first future passive indicative of \kerdain\, old verb, to gain (from \kerdos\, gain, interest) as in strkjv@Matthew:18:15|. See the future with \hina\ also in strkjv@Luke:20:10; strkjv@Revelation:3:9|. {Without the word} (\aneu logou\). Probably here "word from their wives" (Hart), the other sense of \logos\ (talk, not technical "word of God"). {By the behaviour of their wives} (\dia ts tn gunaikn anastrophs\). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace.
rwp@1Peter:3:2 @{Beholding} (\epopteusantes\). First aorist active participle of \epopteu\, for which see strkjv@2:12|. See strkjv@2:12| also for \anastrophn\ manner of life). {Chaste} (\hagnn\). Pure because "in fear" (\en phobi\), no word in the Greek for "coupled," fear of God, though in strkjv@Ephesians:5:33| fear (reverence for) of the husband is urged.
rwp@1Peter:3:3 @{Whose adorning} (\hn kosmos\). Genitive plural of the relative referring to \gunaikn\ (wives). \Kosmos\ has here its old meaning of ornament (cf. our cosmetics), not the common one of world (John:17:5|) considered as an orderly whole. _Mundus_ in Latin is used in this double sense (ornament, world). {Let it be} (\est\). Imperative third singular of \eimi\. Not the outward adorning of plaiting the hair (\ouch ho exthen emploks trichn\). The use of \ouch\ here rather than \m\ (usual negative with the imperative) because of the sharp contrast in verse 4| (\all'\). The old adverb \exthen\ (from without) is in the attributive position like an adjective. \Emplok\ is a late word (from \emplek\, to inweave, strkjv@2Timothy:2:4; strkjv@2Peter:2:20|) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T. {Of wearing} (\peritheses\). Late and rare word (Galen, Arrian) from \peritithmi\ (Matthew:27:28|), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. {Or of putting on} (\enduses\). Old word from \endu\ (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. strkjv@1Timothy:2:9-13; strkjv@Isaiah:3:16ff|.
rwp@1Peter:3:4 @{But the hidden man of the heart} (\all' ho kruptos ts kardias anthrpos\). Here \anthrpos\ is in contrast with \kosmos\ just before. See Paul's use of \anthrpos\ for the outer and old, the inner and new man (2Corinthians:4:16; strkjv@Romans:7:22; strkjv@Colossians:3:9; strkjv@Ephesians:3:16; strkjv@4:22,24|). See also the Jew \en krupti\ (Romans:2:29|) and what Jesus said about God seeing "in secret" (Matthew:6:4,6|). {In the incorruptible apparel of a meek and quiet spirit} (\en ti aphtharti tou hsuchiou kai praes pneumatos\). No word in the Greek for "apparel" (\kosmi\). For \aphthartos\ see strkjv@1:4,23|. For \praus\ see strkjv@Matthew:5:5; strkjv@11:29|. \Pneuma\ (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In strkjv@3:18,19; strkjv@4:6| it means the whole inner man as opposed to \sarx\ or \sma\, very much as \psuch\ is used as opposed to \sma\. {Which} (\ho\). Spirit just mentioned. {Of great price} (\poluteles\). Old word (from \polu\ and \telos\, cost), in N.T. only here, strkjv@Mark:14:3; strkjv@1Timothy:2:9|.
rwp@1Peter:3:6 @{As Sarah} (\hs Sarra\). {Obeyed Abraham} (\hupkouen ti Abraam\). Imperfect active of \hupakou\, "used to obey" (with dative). {Calling him lord} (\kurion auton kalousa\). Present active participle of \kale\. See Gen strkjv@18:12|. {Whose children ye now are} (\hs egenthte tekna\). First aorist passive indicative of \ginomai\, "whose children ye became." {If ye do well} (\agathopoiousai\). Present active feminine plural participle of \agathopoie\ (2:15|), "doing good." {And are not put in fear by any terror} (\kai m phoboumenai mdemian ptosin\). Free quotation from strkjv@Proverbs:3:25|, "and not fearing any terror" (cognate accusative of \ptosis\, after \phoboumenai\, present middle participle, late and rare word from \ptoe\, to terrify, as in strkjv@Luke:21:9|, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.
rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homois\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gnsin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\hs asthenesteri skeuei ti gunaikeii aponemontes timn\). Present active participle of \aponem\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikeii\ here is an adjective (female, feminine) from \gun\ (woman, wife). She is termed "the weaker" (\ti asthenesteri\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklronomoi charitos zs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to m egkoptesthai tas proseuchas humn\). Purpose clause with \eis to\ and the present passive infinitive (with negative \m\) of \egkopt\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.
rwp@1Peter:3:13 @{That will harm you} (\ho kaksn humas\). Future active articular participle of \kako\, old verb (from \kakos\, bad) as in strkjv@Acts:7:6,19|. Any real hurt, either that wishes to harm you or that can harm. See the words in strkjv@Isaiah:50:9|. {If ye be} (\ean gensthe\). Rather, "if ye become" (condition of third class with \ean\ and second aorist middle subjunctive of \ginomai\). {Zealous of that which is good} (\tou agathou zltai\). "Zealots for the good" (objective genitive after \zltai\ (zealots, not zealous), old word from \zlo\ (1Corinthians:12:12|).
rwp@1Peter:3:14 @{But and if ye should suffer} (\all' ei kai paschoite\). "But if ye should also (or even) suffer." Condition of the fourth class with \ei\ and the optative (undetermined with less likelihood), a rare condition in the vernacular _Koin_, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 13|, should come to actual suffering "for righteousness' sake" (\dia dikaiosunn\) as in strkjv@Matthew:5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the very word of Jesus there which see, a word meaning "happy," not \eulogtoi\) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be \eite an\ (ye would be), not \este\ (ye are). It is interesting to note the third-class condition in verse 13| just before the fourth-class one in verse 14|. {Fear not their fear} (\ton phobon autn m phobthte\). Prohibition with \m\ and the first aorist (ingressive) passive subjunctive of \phobeomai\, to fear, and the cognate accusative \phobon\ (fear, terror). "Do not fear their threats" (Bigg). Quotation from strkjv@Isaiah:8:12f|. {Neither be troubled} (\mde taraxthte\). Prohibition with \mde\ and the first aorist (ingressive) subjunctive of \tarass\, to disturb (Matthew:2:6; strkjv@John:12:27|). Part of the same quotation. Cf. strkjv@3:6|.
rwp@1Peter:3:18 @{Because Christ also died} (\hoti kai Christos apethanen\). Songs:the best MSS.; later ones \epathen\ (suffered). The example of Christ should stir us to patient endurance. {For sins} (\peri hamartin\). "Concerning sins" (not his, but ours, strkjv@1:18|). \Peri\ (around, concerning) with \hamartias\ in the regular phrase for the sin offering (Leviticus:5:7; strkjv@6:30|), though \huper hamartias\ does occur (Ezekiel:43:25|). Songs:in the N.T. we find both \peri hamartin\ (Hebrews:5:3|) and \huper hamartin\ (Hebrews:5:1|). {Once} (\hapax\). Once for all (Hebrews:9:28|), not once upon a time (\pote\). {The righteous for the unrighteous} (\dikaios huper adikn\). Literally, "just for unjust" (no articles). See strkjv@1Peter:2:19| for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. {That he might bring us to God} (\hina hms prosagagi ti thei\). Purpose clause with \hina\, with second aorist active subjunctive of \prosag\ and the dative case \ti thei\. The MSS. vary between \hms\ (us) and \hums\ (you). The verb \prosag\ means to lead or bring to (Matthew:18:24|), to approach God (cf. \prosaggn\ in strkjv@Ephesians:2:18|), to present us to God on the basis of his atoning death for us, which has opened the way (Romans:3:25; strkjv@Hebrews:10:19f|.) {Being put to death in the flesh} (\thanattheis men sarki\). First aorist passive participle of \thanato\, old verb (from \thanatos\ death), to put to death. \Sarki\ is locative case of \sarx\. {But quickened in the spirit} (\zopoitheis de pneumati\). First aorist passive participle of \zopoie\ rare (Aristotle) verb (from \zopoios\ making alive), to make alive. The participles are not antecedent to \apethanen\, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See strkjv@1Corinthians:15:22| for the use of the verb for the resurrection of the body. But the use of the word \pneumati\ (locative case) in contrast with \sarki\ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22|. The following verses have caused more controversy than anything in the Epistle.
rwp@1Peter:3:19 @{In which also} (\en hi kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \Ne kai\ (Noah also), or \Ench kai\ (Enoch also), or \en hi kai Ench\ (in which Enoch also) which an early scribe misunderstood or omitted \Ench kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kruss\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en hi\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulaki pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulaki\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.
rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun szei\). Simplex verb (\sz\, not the compound \diasz\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidses agaths epertma eis theon\). Old word from \eperta\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \epertma\ or \suneidses\. {Through the resurrection of Jesus Christ} (\di' anastases Isou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.
rwp@1Peter:4:1 @{For as much then as Christ suffered in the flesh} (\Christou oun pathontos sarki\). Genitive absolute with second aorist active participle of \pasch\, to suffer, and the locative case of \sarx\ (flesh). The \oun\ (then, therefore) draws and applies the main lesson of strkjv@3:18-22|, the fact that Christ suffered for us. {Arm ye yourselves also} (\kai humeis hoplisasthe\). Direct middle first aorist imperative of \hopliz\, old verb from \hoplon\ (weapon, strkjv@John:18:3|), in metaphorical sense, here only in N.T. {With the same mind} (\tn autn ennoian\). Accusative of the thing (content), \ennoian\, old word (from \en, nous\), putting in mind, thinking, will, in N.T. only here and strkjv@Hebrews:4:12|. "Here again _Christus Patiens_ is our \hupogrammos\" (Bigg). {For} (\hoti\). Reason for the exhortation. {Hath ceased from sin} (\pepautai hamartias\). Perfect middle indicative of \pau\ to make cease and the ablative singular \hamartias\, but B reads the dative plural \hamartiais\ (cf. strkjv@Romans:6:1f.|). Temptation has lost its appeal and power with such a man.
rwp@1Peter:4:3 @{Past} (\parelluths\). Perfect active participle of the compound verb \parerchomai\, old verb, to go by (beside) as in strkjv@Matthew:14:15| with \hra\ (hour). {May suffice} (\arketos\). No copula in the Greek, probably \estin\ (is) rather than \dunatai\ (can). Late and rare verbal adjective from \arke\, to suffice, in the papyri several times, in N.T. only here and strkjv@Matthew:6:34; strkjv@10:25|, apparently referring to Christ's words in strkjv@Matthew:6:34| (possibly an axiom or proverb). {To have wrought} (\kateirgasthai\). Perfect middle infinitive of \katergazomai\, common compound (\kata, ergon\ work) as in strkjv@1Corinthians:5:3|. {The desire} (\to boulma\). Correct text, not \thelma\. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans:2:21-24; strkjv@3:9-18; strkjv@Ephesians:2:1-3|) as today some Christians copy the ways of the world. {And to have walked} (\peporeumenous\). Perfect middle participle of \poreuomai\ in the accusative plural of general reference with the infinitive \kateirgasthai\. Literally, "having walked or gone." {In lasciviousness} (\en aselgeiais\). All these sins are in the locative case with \en\. "In unbridled lustful excesses" (2Peter:2:7; strkjv@2Corinthians:12:21|). {Lusts} (\epithumiais\). Cf. strkjv@2:11; strkjv@4:2|. {Winebibbings} (\oinophlugiais\). Old compound (\oinos\, wine, \phlu\, to bubble up), for drunkenness, here only in N.T. (also in strkjv@Deuteronomy:21:20|). {Revellings} (\komois\). Old word (from \keimai\, to lie down), rioting drinking parties, in N.T. here and strkjv@Galatians:5:21; strkjv@Romans:13:13|. {Carousings} (\potois\). Old word for drinking carousal (from \pin\, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance). {Abominable idolatries} (\athemitois eidlolatriais\). To the Christian all "idolatry," (\eidlon, latreia\), worship of idols, is "abominable," not allowed (alpha privative and \themitos\, \themistos\ the old form, verbal of \themiz\, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of \athemitos\ is by Peter also (Acts:10:28|) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, _Bible Studies_, p. 274).
rwp@1Peter:4:4 @{Wherein} (\en hi\). "In which thing" (manner of life). {They think it strange} (\xenizontai\). Present passive indicative of \xeniz\, old verb (from \xenos\, stranger), to entertain a guest (Acts:10:23|), to astonish (Acts:17:20|). See also strkjv@4:12|. "They are surprised or astonished." {That ye run not with them} (\m suntrechontn humn\). Genitive absolute (negative \m\) with present active participle of \suntrech\, old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks"). {Into the same excess of riot} (\eis tn autn ts astias anachusin\). \Anachusin\ (from \anache\ to pour forth) is a late and rare word, our overflowing, here only in N.T. \Astias\ is the character of an abandoned man (\astos\, cf. \asts\ in strkjv@Luke:15:13|), old word for a dissolute life, in N.T. only here, strkjv@Ephesians:5:18; strkjv@Titus:1:6|. {Speaking evil of you} (\blasphmountes\). Present active participle of \blasphme\ as in strkjv@Luke:22:65|. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race" (Bigg).
rwp@1Peter:4:6 @{Was the gospel preached} (\euggelisth\). First aorist passive indicative of \euaggeliz\. Impersonal use. {Even to the dead} (\kai nekrois\). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead" here in the spiritual sense (dead in trespasses and sins as in strkjv@Colossians:2:13; strkjv@Ephesians:2:1|), but consider it "impossible" for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of \psuch\ (life) in strkjv@Matthew:16:25|. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment. {That they might be judged} (\hina krithsin men\). Purpose clause with \hina\ and the first aorist passive subjunctive of \krin\, to judge, whereas \zsin de\ (by contrast) is the present active subjunctive of \za\, to live. There is contrast also between \kata anthrpous\ (according to men) and \kata theon\ (according to God).
rwp@1Peter:4:9 @{Using hospitality} (\philoxenoi\). "Friendly to strangers," old word (from \philos, xenos\), in N.T. only here and strkjv@1Timothy:3:2; strkjv@Titus:1:8|. No verb here in the Greek. {Without murmuring} (\aneu goggusmou\). Like \chris goggusmn\ in strkjv@Phillipians:2:14|. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew:25:35|). Inns were rare and very poor. Hospitality made mission work possible (3John:1:5|).
rwp@1Peter:4:10 @{Gift} (\charisma\). Late N.T. word (in late papyri) from \charizomai\, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Corinthians:12:4,9,29-31; strkjv@Romans:12:6|). {Ministering} (\diakonountes\). Present active participle plural of \diakone\, common verb (Matthew:20:28|), though \hekastos\ (each) is singular. {As good stewards} (\hs kaloi oikonomoi\). For "steward" (\oikonomos\, house-manager) see strkjv@Luke:16:1; strkjv@1Corinthians:4:1| (used by Paul of himself) and of any bishop (Titus:1:7|), but here of any Christian. See \kalos\ used with \diakonos\ in strkjv@1Timothy:4:6|. {Of the manifold grace of God} (\poikils charitos theou\). For \poikilos\ (many-colored) see on ¯1:6; strkjv@James:1:2|.
rwp@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\hs logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hs chorgei ho theos\). Ablative case (\hs\) of the relative attracted from the accusative \hn\, object of \chorgei\ (present active indicative of \chorge\, old verb, to supply from \chorgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorge\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxaztai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz\. See strkjv@John:15:8|. {Whose is} (\hi estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.
rwp@1Peter:4:12 @{Think it not strange} (\m xenizesthe\). Prohibition with \m\ and the present passive imperative of \xeniz\, for which verb see strkjv@4:4|. "Be not amazed." {Concerning the fiery trial among you} (\tei en humin pursei\). Instrumental case, "by the among you burning," metaphorical sense of old word (since Aristotle), from \puro\, to burn (\pur\ fire). See strkjv@1:7| for the metaphor. See strkjv@Revelation:18:9,18| only other N.T. examples. It occurs in strkjv@Proverbs:27:21| for the smelting of gold and silver and so in strkjv@Psalms:56:10| (LXX strkjv@65:10): "Thou didst smelt us as silver is smelted" (\epursas hms hs puroutai to argurion\). {Which cometh upon you} (\humin ginomeni\). Present middle participle of \ginomai\ (already coming) with dative case \humin\. {To prove you} (\pros peirasmon\). "For testing." {As though a strange thing happened unto you} (\hs xenou humin sumbainontos\). Genitive absolute with \hs\, giving the alleged reason, and \humin\, dative case with \sumbainontos\ (present active participle of \sumbain\, to go together, to happen (Mark:10:32|), agreeing with \xenou\ (strange, strkjv@Hebrews:13:9|).
rwp@1Peter:4:15 @{Let no one of you suffer} (\m tis humn paschet\). Prohibition with \m\ and present active imperative (habit prohibited). {As} (\hs\). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (\kakopoios\, evildoer, strkjv@1Peter:2:12,14|), and one unusual term \allotriepiscopos\ (a meddler in other men's matters). Note \ hs\ (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from \allotrios\ (belonging to another, strkjv@2Corinthians:10:15|) and \episkopos\, overseer, inspector, strkjv@1Peter:2:25|). The idea is apparently one who spies out the affairs of other men. Deissmann (_Bible Studies_, p. 224) gives a second-century papyrus with \allotrin epithumts\ a _speculator alienorum_. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (_Church in the Roman Empire_, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in strkjv@1Thessalonians:4:11; strkjv@2Thessalonians:3:11| and women as gossipers in strkjv@1Thessalonians:5:13|. It is interesting to note also that \episkopos\ here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.
rwp@1Peter:4:16 @{But if as a Christian} (\ei de hs Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; strkjv@26:28; strkjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Nazraioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrstianoi\ (\i, ei\ and \\ pronounced alike). {Let him not be ashamed} (\m aischunesth\). Prohibition with \m\ and present passive imperative of \aischun\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in strkjv@Mark:8:38| and Paul's in strkjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en ti onomati touti\). Of Christian as in strkjv@Mark:9:41|, "because ye are Christ's."
rwp@1Peter:4:19 @{Wherefore} (\hste\). Picking up the thread of consolation again (Bigg). {Commit their souls} (\paratithesthsan tas psuchas\). Present (continuous) middle imperative third plural of \paratithmi\, old word, a banking figure, to deposit, as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|, the word used by Jesus as he died (Luke:23:46|). {In well-doing} (\en agathopoiii\). Late and rare word, only here in N.T., from \agathopoie\ (1Peter:2:15,20|).
rwp@1Peter:5:1 @{Who am a fellow-elder} (\ho sunpresbuteros\). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word \presbuteros\ in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see strkjv@Acts:11:30; strkjv@20:17|. It is noteworthy that here Peter the Apostle (1:1|) calls himself an elder along with (\sun\) the other "elders." {A witness} (\martus\). This is what Jesus had said they must be (Acts:1:8|) and what Peter claimed to be (Acts:3:15; strkjv@10:39|). Songs:Paul was to be a \martus\ (Acts:22:15|). {Who am also a partaker} (\ho kai koinnos\). "The partner also," "the partaker also." See strkjv@Luke:5:10; strkjv@2Corinthians:1:7; strkjv@2Peter:1:4|. See same idea in strkjv@Romans:8:17|. In strkjv@Galatians:3:23; strkjv@Romans:8:18| we have almost this about the glory about to be revealed to us where \mell\ as here is used with the infinitive.
rwp@1Peter:5:2 @{Tend} (\poimanate\). First aorist active imperative of \poimain\, old verb, from \poimn\ (shepherd) as in strkjv@Luke:17:7|. Jesus used this very word to Peter in the interview by the Sea of Galilee (John:21:16|) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts:20:28|). See strkjv@2:25| for the metaphor. {Flock} (\poimnion\). Old word, likewise from \poimn\, contraction of \poimenion\ (Luke:12:32|). {Exercising the oversight} (\episkopountes\). Present active participle of \episkope\, old word (in strkjv@Hebrews:12:15| alone in N.T.), omitted here by Aleph B. {Not by constraint} (\m anagkasts\). Negative \m\ because of the imperative. Old adverb from verbal adjective \anagkastos\, here alone in N.T. {But willingly} (\alla hekousis\). By contrast. Old adverb, in N.T. only here and strkjv@Hebrews:10:26|. {Nor yet for filthy lucre} (\mde aischrokerds\). A compound adverb not found elsewhere, but the old adjective \aischrokerds\ is in strkjv@1Timothy:3:8; strkjv@Titus:1:7|. See also strkjv@Titus:1:11| "for the sake of filthy lucre" (\aischrou kerdous charin\). Clearly the elders received stipends, else there could be no such temptation. {But of a ready mind} (\alla prothums\). Old adverb from \prothumos\ (Matthew:26:41|), here only in N.T.
rwp@1Peter:5:3 @{Lording it over} (\katakurieuontes\). Present active participle of \katakurieu\, late compound (\kata, kurios\) as in strkjv@Matthew:20:25|. {The charge allotted to you} (\tn klrn\). "The charges," "the lots" or "the allotments." See it in strkjv@Acts:1:17,25| in this sense. The old word meant a die (Matthew:27:25|), a portion (Colossians:1:12; strkjv@1Peter:1:4|), here the charges assigned (cf. strkjv@Acts:17:4|). From the adjective \klrikos\ come our cleric, clerical, clerk. Wycliff translated it here "neither as having lordship in the clergie." {Making yourselves ensamples} (\tupoi ginomenoi\). Present active participle of \ginomai\ and predicate nominative \tupoi\ (types, models) for which phrase see strkjv@1Thessalonians:1:7|. Continually becoming. See strkjv@2:21| for \hupogrammos\ (writing-copy). {To the flock} (\tou poimniou\). Objective genitive.
rwp@1Peter:5:4 @{When the chief Shepherd shall be manifested} (\phanerthentos tou archipoimenos\). Genitive absolute with first aorist passive participle of \phanero\, to manifest, and genitive of \archipoimn\, a compound (\archi, poimn\) after analogy of \archiereus\, here only in N.T., but in _Testam. of Twelve Patrs_. (Jud. 8) and on a piece of wood around an Egyptian mummy and also on a papyrus A.D. 338 (Deissmann, _Light, etc._, p. 100). See strkjv@Hebrews:13:20| for \ho poimn ho megas\ (the Shepherd the great). {Ye shall receive} (\komieisthe\). Future of \komiz\ (1:9|, which see). {The crown of glory that fadeth not away} (\ton amarantinon ts doxs stephanon\). For "crown" (\stephanos\) see strkjv@James:1:12; strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8; strkjv@Revelation:2:10; strkjv@3:10; strkjv@4:4|. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews:2:9|). In all these passages it is the crown of victory as it is here. See strkjv@1:4| for \amarantos\, unfading. \Amarantinos\ is made from that word as the name of a flower \amaranth\ (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), "composed of amaranth" or "amarantine," "the amarantine (unfading) crown of glory."
rwp@1Peter:5:5 @{Be subject} (\hopotagte\). Second aorist passive imperative of \hupotass\. {Unto the elder} (\presbuterois\). Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in strkjv@5:1|. See a like change in meaning in strkjv@1Timothy:5:1,17|. {All} (\pantes\). All ages, sexes, classes. {Gird yourselves with humility} (\tn tapeinophrosunn egkombsasthe\). First aorist middle imperative of \egkomboomai\, late and rare verb (in Apollodorus, fourth cent. B.C.), here only in N.T., from \en\ and \kombos\ (knot, like the knot of a girdle). \Egkombma\ was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John:13:4ff.|) when he girded himself with a towel and taught the disciples, Peter in particular (John:13:9ff.|), the lesson of humility (John:13:15|). Peter had at last learned the lesson (John:21:15-19|). {The proud} (\huperphanois\). Dative plural of \huperphanos\ (James:4:6; strkjv@Romans:1:30|) after \antitassetai\ (present middle indicative of \antitass\ as in strkjv@James:4:6| (quoted there as here from strkjv@Proverbs:3:34|).
rwp@1Peter:5:8 @{Be watchful} (\grgorsate\). First aorist active imperative of \grgore\, late present imperative from perfect \egrgora\ (to be awake) from \egeir\ (to arouse), as in strkjv@Matthew:24:42|. For \npsate\ see strkjv@1:13; strkjv@4:7|. {Your adversary} (\ho antidikos humn\). Old word for opponent in a lawsuit (Matthew:5:25|). {The devil} (\diabolos\). Slanderer. See on ¯Matthew:4:1|. {As a roaring lion} (\hs ruomenos len\). But Jesus is also pictured as the Lion of the tribe of Judah (Revelation:5:5|). But Satan {roars} at the saints. Present middle participle \ruomai\, old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See strkjv@Psalms:22:13|. {Whom he may devour} (\katapiein\). Second aorist active infinitive of \katapin\, to drink down. B does not have \tina\, Aleph has \tina\ (somebody), "to devour some one," while A has interrogative \tina\, "whom he may devour" (very rare idiom). But the devil's purpose is the ruin of men. He is a "peripatetic" (\peripatei\) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke:22:31|).
rwp@1Peter:5:12 @{By Silvanus} (\dia Silouanou\). Probably this postscript (12-14|) is in Peter's own handwriting, as Paul did (2Thessalonians:3:17f.; strkjv@Galatians:6:11-18|). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. {As I account him} (\hs logizomai\). Peter uses Paul's phrase (1Corinthians:4:1; strkjv@Romans:8:18|) in giving approval to Paul's former companion (Acts:15:40|). {I have written} (\egrapsa\). Epistolary aorist applying to this Epistle as in strkjv@1Corinthians:5:11| (not strkjv@1Corinthians:5:9|); strkjv@1Corinthians:9:15; strkjv@Galatians:6:11; strkjv@Romans:15:15; strkjv@Philemon:1:19,21|. {Briefly} (\di' olign\). "By few words," as Peter looked at it, certainly not a long letter in fact. Cf. strkjv@Hebrews:13:22|. {Testifying} (\epimarturn\). Present active participle of \epimarture\, to bear witness to, old compound, here alone in N.T., though the double compound \sunepimarture\ in strkjv@Hebrews:2:4|. {That this is the true grace of God} (\tautn einai alth charin tou theou\). Infinitive \einai\ in indirect assertion and accusative of general reference (\tautn\) and predicate accusative \charin\. Peter includes the whole of the Epistle by God's grace (1:10|) and obedience to the truth (John:1:17; Gal strkjv@2:5; strkjv@Colossians:1:6|). {Stand ye fast therein} (\eis hn stte\). "In which (grace) take your stand" (ingressive aorist active imperative of \histmi\).
rwp@Info_1Thessalonians @ FIRST THESSALONIANS FROM CORINTH A.D. 50 TO 51 BY WAY OF INTRODUCTION We cannot say that this is Paul's first letter to a church, for in strkjv@2Thessalonians:2:2| he speaks of some as palming off letters as his and in strkjv@2Thessalonians:3:17| he says that he appends his own signature to every letter after dictating it to an amanuensis (Romans:16:22|). We know of one lost letter (1Corinthians:5:11|) and perhaps another (2Corinthians:2:3|). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Thessalonians:3:6; strkjv@Acts:18:5|). They had brought supplies from the Macedonian churches to supply Paul's need (2Corinthians:11:9|), as the church in Philippi did once and again while Paul was in Thessalonica (Phillipians:4:15f.|). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Acts:18:3|) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" (\suneicheto ti logi Paulos\). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of strkjv@2Thessalonians:2:1f.| where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. Songs:Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.
rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\ti ekklsii Thessaloniken\). The dative case in address. Note absence of the article with \Thessaloniken\ because a proper name and so definite without it. This is the common use of \ekklsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en thei patri kai kurii Jsou Christi\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \thei patri\ and \kurii Jsou Christi\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\stra Isoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirn\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair\, rejoice) from which \charizomai\ comes. {Peace} (\eirn\) is more than the Hebrew _shalm_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.
rwp@1Thessalonians:1:2 @{We give thanks} (\eucharistoumen\). Late denominative verb \euchariste\ from \eucharistos\ (grateful) and that from \eu\, well and \charizomai\, to show oneself kind. See \charis\ in verse 1|. "The plural implies that all three missionaries prayed together" (Moffatt). {Always} (\pantote\). Late word, rare in LXX. Songs:with \euchariste\ in strkjv@2Thessalonians:1:3; strkjv@2:13; strkjv@1Corinthians:1:4; strkjv@Ephesians:5:20; strkjv@Phillipians:1:3|. Moffatt takes it to mean "whenever Paul was at his prayers." Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude" (Milligan), "in tune with the Infinite." {For you all} (\peri pantn humn\). Paul "encircled (\peri\, around) them all," including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase "you all," particularly in Phil. (Phillipians:1:3,7|). {Making mention} (\mneian poioumenoi\). Paul uses this very idiom in Rom strkjv@1:9; strkjv@Ephesians:1:16; strkjv@Philemon:1:4|. Milligan cites a papyrus example of \mneian poioumenoi\ in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? {In} here is \epi=\"in the time of our prayers." "Each time that they are engaged in prayers the writers mention the names of the converts" (Frame).
rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.
rwp@1Thessalonians:1:4 @{Knowing} (\eidotes\). Second perfect active participle of \oida\ (\eidon\), a so-called causal participle=since we know, the third participle with the principal verb \eucharistoumen\, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, _Grammar_, P. 1128). {Beloved by God} (\gapmenoi hupo [tou] theou\). Perfect passive participle of \agapa\, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of \adelphoi\ here (often in this Epistle as strkjv@2:1,14,17; strkjv@3:7; strkjv@4:1,10|), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. strkjv@Jude:1:3|) though in Sirach strkjv@45:1 and on the Rosetta Stone. But in strkjv@2Thessalonians:2:13| he quotes "beloved by the Lord" from strkjv@Deuteronomy:33:12|. The use of \adelphoi\ for members of the same brotherhood can be derived from the Jewish custom (Acts:2:29,37|) and the habit of Jesus (Matthew:12:48|) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's _Vocabulary_). {Your election} (\tn eklogn humn\). That is the election of you by God. It is an old word from \eklegomai\ used by Jesus of his choice of the twelve disciples (John:15:16|) and by Paul of God's eternal selection (Ephesians:1:4|). The word \eklog\ is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts:9:15; strkjv@1Thessalonians:1:4; strkjv@Romans:9:11; strkjv@11:5,7,58; strkjv@2Peter:1:10|). The divine \eklog\ was manifested in the Christian qualities of verse 3| (Moffatt).
rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hmn\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenth eis hums\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis hums\ like the _Koin_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagii kai plrophorii polli\). Preposition \en\ repeated with \logi, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plrophorii\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plrophore\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kaths oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenthmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenthmen\, (not \metha\, we were). An epexegetical comment with {for your sake} (\di' hums\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.
rwp@1Thessalonians:1:6 @{Imitators of us and of the Lord} (\mimtai hmn kai tou kuriou\). \Mimts\ (\-ts\ expresses the agent) is from \mimeomai\, to imitate and that from \mimos\ (\mimic\, actor). Old word, more than "followers," in the N.T. only six times (1Thessalonians:1:6; strkjv@2:14; strkjv@1Corinthians:4:16; strkjv@11:1; strkjv@Ephesians:5:1; strkjv@Hebrews:6:12|). Again Paul uses \ginomai\, to become, not \eimi\, to be. It is a daring thing to expect people to "imitate" the preacher, but Paul adds "and of the Lord," for he only expected or desired "imitation" as he himself imitated the Lord Jesus, as he expressly says in strkjv@1Corinthians:11:1|. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the "election" of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). {Having received the word} (\dexamenoi ton logon\). First aorist middle participle of \dechomai\, probably simultaneous action (receiving), not antecedent. {In much affliction} (\en thlipsei polli\). Late word, pressure. Tribulation (Latin _tribulum_) from \thlib\, to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2Thessalonians:1:4; strkjv@Romans:5:3|). Paul had his share of them (Colossians:1:24; strkjv@2Corinthians:2:4|) and so he understands how to sympathize with the Thessalonians (1Thessalonians:3:3f.|). They suffered after Paul left Thessalonica (1Thessalonians:2:14|). {With joy of the Holy Spirit} (\meta charas pneumatos hagiou\). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans:5:3|). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ.
rwp@1Thessalonians:1:7 @{Songs:that ye became} (\hste genesthai humas\). Definite result expressed by \hste\ and the infinitive \genesthai\ (second aorist middle of \ginomai\) as is common in the _Koin_. {An ensample} (\tupon\). Songs:B D, but Aleph A C have \tupous\ (plural). The singular looks at the church as a whole, the plural as individuals like \hums\. \Tupos\ is an old word from \tupt\, to strike, and so the mark of a blow, print as in John strkjv@20:25|. Then the figure formed by the blow, image as in strkjv@Acts:7:43|. Then the mould or form (Romans:6:17; strkjv@Acts:23:25|). Then an example or pattern as in strkjv@Acts:7:44|, to be imitated as here, strkjv@Phillipians:3:17|, etc. It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word _type_ for printers is this same word with one of its meanings. Note separate article with both Macedonia (\ti Makedonii\) and Achaia (\ti Achaii\) treated as separate provinces as they were.
rwp@1Thessalonians:1:8 @{From you hath sounded forth} (\aph' humn exchtai\). Perfect passive indicative of \exche\, late compound verb (\ex, chos, ch, ch\, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo. Nowhere else in the N.T. Songs:"from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the \logos tou Kuriou\" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). {But in every place} (\all' en panti topi\). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. {Your faith to God-ward} (\h pistis humn h pros ton theon\). Literally, {the faith of you that toward the God}. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10|). {Is gone forth} (\exelluthen\). Second perfect active indicative of old verb \exerchomai\, to go out, state of completion like \exchtai\ above. {Songs:that we need not to speak anything} (\hste m chreian echein hms lalein ti\). \Hste\ with the infinitive for actual result as in verse 7|. No vital distinction between \lalein\ (originally to chatter as of birds) and \legein\, both being used in the _Koin_ for speaking and preaching (in the N.T.).
rwp@1Thessalonians:1:9 @{They themselves} (\autoi\). The men of Macedonia, voluntarily. {Report} (\apaggellousin\). Linear present active indicative, keep on reporting. {What manner of entering in} (\hopoian eisodon\). What sort of entrance, qualitative relative in an indirect question. {We had} (\eschomen\). Second aorist active (ingressive) indicative of the common verb \ech\. {And how} (\kai ps\). Here the interrogative adverb \ps\ in this part of the indirect question. This part about "them" (you) as the first part about Paul. The verb \epistreph\ is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In strkjv@Galatians:4:9| Paul uses it for turning to the weak and beggarly elements of Judaism. {From idols} (\apo tn eidoln\). Old word from \eidos\ (figure) for image or likeness and then for the image of a heathen god (our _idol_). Common in the LXX in this sense. In strkjv@Acts:14:15| Paul at Lystra urged the people {to turn from these vain things to the living God} (\apo toutn tn matain epistrephein epi theon znta\), using the same verb \epistrephein\. Here also Paul has a like idea, {to serve a living and true God} (\douleuein thei znti kai althini\). No article, it is true, but should be translated "the living and true God" (cf. strkjv@Acts:14:15|). Not "dead" like the idols from which they turned, but alive and genuine (\althinos\, not \alths\).
rwp@1Thessalonians:2:3 @{Exhortation} (\paraklsis\). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort. {Not of error} (\ouk ek plans\). This word is same as \plana\, to lead astray (2Timothy:3:13|) like Latin _errare_. Passive idea of {error} here rather than deceit. That is seen in {nor in guile} (\oude en doli\) from \del\, to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life. {Nor of uncleanness} (\oude ex akatharsias\). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.
rwp@1Thessalonians:2:5 @{Using words of flattery} (\en logi kolakeias\). Literally, {in speech of flattery or fawning}. Old word, only here in N.T., from \kolaks\, a flatterer. An Epicurean, Philodemus, wrote a work \Peri Kolakeias\ (Concerning Flattery). Milligan (_Vocabulary_, etc.) speaks of "the selfish conduct of too many of the rhetoricians of the day," conduct extremely repugnant to Paul. The third time (verses 1,2,5|) he appeals to their knowledge of his work in Thessalonica. Frame suggests "cajolery." {Nor a cloke of covetousness} (\oute prophasei pleonexias\). Pretext (\prophasis\ from \prophain\, to show forth, or perhaps from \pro-phmi\, to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame's translation. \Pleonexia\ is merely "having more" from \pleonekts\, one eager for more, and \pleonekte\, to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in strkjv@2Corinthians:1:23; strkjv@Romans:9:1; strkjv@Phillipians:1:8|, a solemn oath for his own veracity.
rwp@1Thessalonians:2:7 @{But we were gentle in the midst of you} (\alla egenthmen npioi en mesi humn\). Note \egenthmen\ (became), not \metha\ (were). This rendering follows \pioi\ instead of \npioi\ (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer \pioi\ as making better sense. Dibelius terms \npioi\ _unmoglich_ (impossible), but surely that is too strong. Paul is fond of the word \npioi\ (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds. {As when a nurse cherishes her own children} (\hs ean trophos thalpi ta heauts tekna\). This comparative clause with \hs ean\ (Mark:4:26; strkjv@Galatians:6:10| without \ean\ or \an\) and the subjunctive (Robertson, _Grammar_, p. 968) has a sudden change of the metaphor, as is common with Paul (1Timothy:5:24; strkjv@2Corinthians:3:13ff.|) from {babes} to {nurse} (\trophos\), old word, here only in the N.T., from \treph\, to nourish, \troph\, nourishment. It is really the mother-nurse "who suckles and nurses her own children" (Lightfoot), a use found in Sophocles, and a picture of Paul's tender affection for the Thessalonians. \Thalp\ is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and strkjv@Ephesians:5:29|.
rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\houts omeiromenoi humn\). Clearly the correct text rather than \himeiromenoi\ from \himeir\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell, -keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\udokoumen\). Imperfect active of \eudoke\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadidmi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agaptoi hmin egenthte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hmin\ with verbal \agaptoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.
rwp@1Thessalonians:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnmoneu\ in strkjv@1:3|. {Night and day} (\nuktos kai hmeras\). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. Songs:in strkjv@3:10|. {That we might not burden any of you} (\pros to m epibarsai tina humn\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekruxamen\). {We heralded} (from \krux\, herald) to you, common verb for preach.
rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipts\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akos\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos ts akos\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthrpn\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kaths alths estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.
rwp@1Thessalonians:2:14 @{Imitators of the churches of God which are in Judea} (\mimtai tn ekklsin tou theou tn ousn en ti Ioudaii\). On \mimtai\ see on ¯1:5|. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of strkjv@Galatians:2|, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot). {In Christ Jesus} (\en Christi Isou\). It takes this to make a _Christian_ church of God. Note order here {Christ Jesus} as compared with {Jesus Christ} in strkjv@1:1,3|. {Ye also--even as they} (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). {Countrymen} (\sumphuletn\). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot). {Own} (\idin\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphuletn\ and \Ioudain\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.
rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\tn kai ton Kurion apokteinantn Isoun kai tous prophtas\). First aorist active participle of \apoktein\. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew:23:29|). Paul, as Peter (Acts:2:23|), lays the guilt of the death of Christ on the Jews. {And drove us out} (\kai hms ekdixantn\). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in strkjv@Acts:17:5ff.| when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. {Please not God} (\Thei m areskontn\). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. {And are contrary to all men} (\kai pasin anthrpois enantin\). Dative case with the adjective \enantin\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in strkjv@Ephesians:2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.
rwp@1Thessalonians:2:17 @{Being bereaved of you} (\aporphanisthentes aph' humn\). First aorist passive participle of the rare compound verb (\aporphaniz\, in Aeschylus, but nowhere else in N.T.). Literally, {being orphaned from you} (\aph' humn\, ablative case). Paul changes the figure again (\trophos\ or mother nurse in verse 7|, \npios\ or babe in verse 7|, \patr\ or father in verse 11|) to {orphan} (\orphanos\). He refers to the period of separation from them, {for a short season} (\pros kairon hras\) for a season of an hour. This idiom only here in N.T., but \pros kairon\ in strkjv@Luke:8:13| and \pros hran\ in strkjv@2Corinthians:7:8|. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. {In presence, not in heart} (\prospi ou kardii\). Locative case. \Prospon\, old word (\pros, ops\, in front of the eye, face) for face, look, person. Literally, {in face or person}. His heart was with them, though they no longer saw his face. Heart, originally \kardia\, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (\nous\). "Out of sight, not out of mind" (Rutherford). {Endeavoured the more exceedingly} (\perissoters espoudasamen\). Ingressive aorist active indicative of \spoudaz\, old word to hasten (from \spoud, speud\). {We became zealous}. Comparative adverb \perissoters\ from \perisson\, more abundantly than before being orphaned from you. {Your face} (\to prospon humn\). Cf. his {face} above. {With great desire} (\en polli epithumii\). {In much longing} (\epithumia\ from \epi\ and \thumos\, \epithume\, to run after, to yearn after, whether good or bad).
rwp@1Thessalonians:2:18 @{Because} (\dioti\). As in strkjv@2:8|. {We would fain have come to you} (\thelsamen elthein pros humas\). First aorist active indicative of \thel\. Literally, {we desired to come to you. I Paul} (\eg men Paulos\). Clear example of literary plural \thelesamen\ with singular pronoun \eg\. Paul uses his own name elsewhere also as in strkjv@2Corinthians:10:1; strkjv@Galatians:5:2; strkjv@Colossians:1:23; strkjv@Ephesians:3:1; strkjv@Philemon:1:19|. {Once and again} (\kai hapax kai dis\). {Both once and twice} as in strkjv@Phillipians:4:16|. Old idiom in Plato. {And Satan hindered us} (\kai enekopsen hmas ho Satanas\). Adversative use of \kai=\ but or and yet. First aorist active indicative of \enkopt\, late word to cut in, to hinder. Milligan quotes papyrus example of third century, B.C. Verb used to cut in a road, to make a road impassable. Songs:Paul charges Satan with cutting in on his path. Used by Paul in strkjv@Acts:24:4; strkjv@Galatians:5:7| and passive \enekoptomn\ in strkjv@Romans:15:22; strkjv@1Peter:3:7|. This hindrance may have been illness, opposition of the Jews in Corinth, what not.
rwp@1Thessalonians:2:19 @{Crown of glorying} (\stephanos kauchses\). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come. {At his coming} (\en ti autou parousii\). This word \parousia\ is untechnical (just _presence_ from \pareimi\) in strkjv@2Thessalonians:2:9; strkjv@1Corinthians:16:17; strkjv@2Corinthians:7:6f.; strkjv@10:10; strkjv@Phillipians:1:26; strkjv@2:12|. But here (also strkjv@1Thessalonians:3:13; strkjv@4:15; strkjv@5:23; strkjv@2Thessalonians:2:1,8; strkjv@1Corinthians:15:23|) we have the technical sense of the second coming of Christ. Deissmann (_Light from the Ancient East_, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming." The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.
rwp@1Thessalonians:3:1 @{When we could no longer forbear} (\mketi stegontes\). \Steg\ is old verb to cover from \steg\, roof (Mark:2:4|), to cover with silence, to conceal, to keep off, to endure as here and strkjv@1Corinthians:9:12; strkjv@13:7|. In the papyri in this sense (Moulton and Milligan's _Vocabulary_). \Mketi\ usual negative with participle in the _Koin_ rather than \ouketi\. {We thought it good} (\udoksamen\). Either literary plural as in strkjv@2:18| or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts:17:15f.|), but Timothy was sent ({we sent}, \epempsamen\, verse 2|) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (verse 5|, {I sent}, \epempsa\). Then both Silas and Timothy came from Macedonia to Corinth (Acts:18:5|). {Alone} (\monoi\). Including Silas. {God's minister} (\diakonon tou theou\). See on ¯Matthew:22:13| for this interesting word, here in general sense not technical sense of deacon. Some MSS. have {fellow-worker} (\sunergon\). Already {apostle} in strkjv@2:7| and now {brother, minister} (and possibly {fellow-worker}).
rwp@1Thessalonians:3:3 @{That no man be moved} (\to mdena sainesthai\). Epexegetical articular infinitive in accusative case of general reference. \Sain\ is old word to wag the tail, to flatter, beguile and this sense suits here (only N.T. example). The sense of "moved" or troubled or disheartened is from \siainesthai\ the reading of F G and found in the papyri. {We are appointed} (\keimetha\). Present middle, used here as passive of \tithmi\. We Christians are set {hereunto} (\eis touto\) to be beguiled by tribulations. We must resist.
rwp@1Thessalonians:3:6 @{Even now} (\arti\). Just now, Timothy having come (\elthontos Timotheou\, genitive absolute). Why Silas is not named is not clear, unless he had come from Beroea or elsewhere in Macedonia. {Glad tidings of} (\euaggelisamenou\). First aorist middle participle of the verb for evangelizing (gospelizing). {Good remembrance} (\mneian\). Same word used by Paul strkjv@1:2|. {Longing to see us} (\epipothountes hms idein\). Old and strong verb, \epi-\, directive, to long after. Mutual longing that pleased Paul ("we also you").
rwp@1Thessalonians:4:3 @{Your sanctification} (\ho hagiasmos humn\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz\ and both to take the place of the old words \hagiz, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo ts porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.
rwp@1Thessalonians:4:4 @{That each one of you know how} (\eidenai hekaston humn\). Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity). {To possess himself of his own vessel} (\to heautou skeuos ktasthai\). Present middle infinitive of \ktaomai\, to acquire, not \kektsthai\, to possess. But what does Paul mean by "his own vessel"? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife "in sanctification and honour," words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.
rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri ts philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapin alllous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa\, not \phile\.
rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11;