rwp message
rwp@1Corinthians:1:18 @{For the word of the cross} (\ho logos gar ho tou staurou\). Literally, "for the preaching (with which I am concerned as the opposite of {wisdom of word} in verse 17|) that (repeated article \ho\, almost demonstrative) of the cross." "Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom" (Lightfoot). {To them that are perishing} (\tois men apollumenois\). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See strkjv@2Thessalonians:2:10|). Cf. strkjv@2Corinthians:4:3|. {Foolishness} (\mria\). Folly. Old word from \mros\, foolish. In N.T. only in strkjv@1Corinthians:1:18,21,23; strkjv@2:14; strkjv@3:19|. {But unto us which are being saved} (\tois szomenois hmin\). Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved" (Romans:8:24|), as a present state, "ye have been saved" (Ep strkjv@2:5|), as a process, "ye are being saved" (1Corinthians:15:2|), as a future result, "thou shalt be saved" (Romans:10:9|). {The power of God} (\dunamis theou\). Songs:in strkjv@Romans:1:16|. No other message has this dynamite of God (1Corinthians:4:20|). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.
rwp@1Corinthians:1:21 @{Seeing that} (\epeid\). Since (\epei\ and \d\) with explanatory \gar\. {Through its wisdom} (\dia ts sophias\). Article here as possessive. The two wisdoms contrasted. {Knew not God} (\ouk egn\). Failed to know, second aorist (effective) active indicative of \ginsk\, solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God's wisdom has reduced the self-wise world to ignorance" (Findlay). {Through the foolishness of the preaching} (\dia ts mrias tou krugmatos\). Perhaps "proclamation" is the idea, for it is not \kruxis\, the act of heralding, but \krugma\, the message heralded or the proclamation as in verse 23|. The metaphor is that of the herald proclaiming the approach of the king (Matthew:3:1; strkjv@4:17|). See also \krugma\ in strkjv@1Corinthians:2:4; strkjv@2Timothy:4:17|. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God's wisdom and good-pleasure (\eudoksan\). The foolishness of preaching is not the preaching of foolishness. {To save them that believe} (\ssai tous pisteuontas\). This is the heart of God's plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God's wisdom.
rwp@1Corinthians:2:2 @{For I determined not to know anything among you} (\ou gar ekrina ti eidenai en humin\). Literally, "For I did not decide to know anything among you." The negative goes with \ekrina\, not with \ti\...know anything for his message beyond...{Save Jesus Christ} (\ei m Isoun Christon\). Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, {and him crucified} (\kai touton estaurmenon\). Literally, {and this one as crucified} (perfect passive participle). This phase in particular (1:18|)...centre of his gospel message. He...\scandalon\ of the Incarnation, but Paul kept to the main track on coming to Corinth.
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|)...speaking forth of God's message under...{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:15:5 @{And that he appeared to Cephas} (\kai hoti phth Kphi\). First aorist passive indicative of the defective verb \hora\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephanerth\ (John:21:14|) from \phanero\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\prtos\) among the Apostles (Matthew:10:2|)...had sent a special message to...(Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pantn\). {To the twelve} (\tois ddeka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).
rwp@1Corinthians:15:11 @{Songs:we preach, and so ye believed} (\houts krussomen, kai houts episteusate\)...in response to his message was...
rwp@Info_1John @ GNOSTICISM The Epistle is not a polemic primarily, but a letter for the edification of the readers in the truth and the life in Christ. And yet the errors of the Gnostics are constantly before John's mind. The leaders had gone out from among the true Christians, but there was an atmosphere of sympathy that constituted a subtle danger. There are only two passages (1John:2:18f.; strkjv@4:1-6|) in which the false teachers are specifically denounced, but "this unethical intellectualism" (Robert Law) with its dash of Greek culture and Oriental mysticism and licentiousness gave a curious attraction for many who did not know how to think clearly. John, like Paul in Colossians, Ephesians, and the Pastoral Epistles, foresaw this dire peril to Christianity. In the second century it gave pure Christianity a gigantic struggle. "The great Gnostics were the first Christian philosophers" (Robert Law, _The Tests of Life_, p. 27)...to undermine the Gospel message by...(ib., p. 31) along with dethroning Christ. There were two kinds of Gnostics, both agreeing in the essential evil of matter. Both had trouble with the Person of Christ. The Docetic Gnostics denied the actual humanity of Christ, the Cerinthian Gnostics distinguished between the man Jesus and the \aeon\ Christ that came on him at his baptism and left him on the Cross. Some practised asceticism, some licentiousness. John opposes both classes in his Epistles. They claimed superior knowledge (\gnsis\) and so were called Gnostics (\Gnstikoi\). Nine times John gives tests for knowing the truth and uses the verb \ginsk\ (know) each time (1John:2:3,5; strkjv@3:16,19,24; strkjv@4:2,6,13; strkjv@5:2|). Some of the leaders he calls antichrists. There are stories about John's dread of Cerinthus and his unwillingness to be seen in the same public bath with him. The Apostle of love, as he is, is a real son of thunder when Gnosticism shows its head. Westcott thinks that the Fourth Gospel was written to prove the deity of Christ, assuming his humanity, while I John was written to prove the humanity of Christ, assuming his deity. Certainly both ideas appear in both books.
rwp@Info_1John @...old man. His urgent message that...
rwp@Info_1John @ BIBLIOGRAPHY Alexander, _Epistles of John_ (Speaker's Comm., 1889). Barrett, _Devotional Comm. on John_. Baumgartner, _Die Schriften des N.T_. (IV. 3, 1918). Belser, _Komm_.. Bennett, _New-Century Bible_. Brooke, _Int. Crit. Comm_. (Johannine Epistles, 1912). Cox, _Private Letters of St. Paul and St. John_. Ebrard, _Die Briefe Johannis_. Ewald, _Die Johanneischen Schriften_. Findlay, _Fellowship in the Life Eternal_ Gibbon, _Eternal Life_. Gore, _Epistles of John_. Green, _Ephesian Canonical Writings_. Haring, _Die Johannesbriefe_. Haupt, _I John_. Hilgenfeld, _Das Evangelium und die Briefe Johannis nach ihrem Lehrbegriff dargestellt_. Holtzmann-Bauer, _Hand-Comm. sum N.T_.. Holtzmann, _Das Problem des I Johannesbr. in seinem Ver- haltniss zum Evang_. (Jahrbuch fur Prot. Theologie, 1881, 1882). Huther, _Crit. and Exeget. to the General Eps. of James and John_. Karl, _Johanneische Studien_ (der I Johannes Brief, 1898). Law, _The Tests of Life_. Lias, _Epistles of John_. Loisy, _Les epitres dites de Jean_ in le quatrieme evan- gile. Lucke, _Comm. on Epistles of John_. Luthardt, _Strack-Zoeckler Komm_.. Maurice, _The Epistles of St. John_. Plummer, _Cambridge Greek Test_. Ramsay, A., _Westminster N.T_.. Ritter, _Die Gemeinschaft der Heiligen_. Robertson, J. A., _The Johannine Epistles_. Rothe, _Der erste Brief Johannis_. Sawtelle, _American Comm_.. Smith, David, _The Expositor's Greek Testament_. Watson, _Epistles of John_. Weiss, B., _Die drei Briefe des Apostels Johannis_ (Meyer Komm. 1900). Wendt, _Die Johannesbriefe und das Johanneische Christen- tum_. Westcott, _The Epistles of St. John_. 3rd ed.. Windisch, _Die Katholischer Briefe_ (Handbuch zum N.T., 2 Aufl., 1930). Wrede, _In Die Heiligen Schriften des N.T_. (2 Aufl., 1924). Wurm, _Die Irrlehrer im I Johannes Brief_. strkjv@1John:1:1 @{That which} (\ho\)...not personal, but the message "concerning...(\peri tou logou ts zs\), a phrase that reminds one at once of the Word (\Logos\) in strkjv@John:1:1,14; strkjv@Revelation:19:14| (an incidental argument for identity of authorship for all these books). For discussion of the \Logos\ see on ¯John:1:1-18|. Here the \Logos\ is described by \ts zs\ (of life), while in strkjv@John:1:4| he is called \h z\ (the Life) as here in verse 2| and as Jesus calls himself (John:11:25; strkjv@14:6|), an advance on the phrase here, and in strkjv@Revelation:19:14| he is termed \ho logos tou theou\ (the Word of God), though in strkjv@John:1:1| the \Logos\ is flatly named \ho theos\ (God). John does use \ho\ in a collective personal sense in strkjv@John:6:37,39|. See also \pan ho\ in strkjv@1John:5:4|. {From the beginning} (\ap' archs\). Anarthrous as in strkjv@John:1:1; strkjv@6:64; strkjv@16:4|. See same phrase in strkjv@2:7|. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (John:3:16|), "coeval in some sense with creation" (Westcott). {That which we have heard} (\ho akkoamen\). Note fourfold repetition of \ho\ (that which) without connectives (asyndeton). The perfect tense (active indicative of \akou\) stresses John's equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (John:21:24|). {That which we have seen} (\ho herakamen\). Perfect active, again, of \hora\, with the same emphasis on the possession of knowledge by John. {With our eyes} (\tois ophthalmois hmn\). Instrumental case and showing it was not imagination on John's part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen. {That which we beheld} (\ho etheasametha\). Repetition with the aorist middle indicative of \theaomai\ (the very form in strkjv@John:1:14|), "a spectacle which broke on our astonished vision" (D. Smith). {Handled} (\epslaphsan\). First aorist active indicative of \pslapha\, old and graphic verb (from \psa\, to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke:24:39|). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ's humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also "the Word of life" and so God Incarnate.
rwp@1John:3:11 @{Message} (\aggelia\). In N.T. only here and strkjv@1:5|, but \epaggelia\ (promise) fifty-one times. {From the beginning} (\ap' archs\). See strkjv@1:1| for this phrase and strkjv@2:7|...idea. They had the message of...(verse 12|). {That we should love one another} (\hina agapmen alllous\). Sub-final clause (content of the \aggelia\) with \hina\...subjunctive. John repeats the message of...2:7f|.
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|...not hear the gospel message in...{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@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-...everywhere including Thessalonica. This message is...(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 character of the message given...(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: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\...the correctness of his message and...{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:2:13 @{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}...he has any? God's message can...{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@1Timothy:1:3 @{As I exhorted} (\kaths parekalesa\). There is an ellipse of the principal clause in verse 4| ({so do I now} not being in the Greek). {To tarry} (\prosmeinai\). First aorist active infinitive of \prosmen\, old verb, attributed by Luke to Paul in strkjv@Acts:13:43|. {That thou mightest charge} (\hina paraggeilis\). Subfinal clause with \hina\ and the first aorist active subjunctive of \paraggell\...verb, to transmit a message along...(\para\) from one to another. See strkjv@2Thessalonians:3:4,6,10|. Lock considers this idiom here an elliptical imperative like strkjv@Ephesians:4:29; strkjv@5:33|. {Certain men} (\tisin\). Dative case. Expressly vague (no names as in strkjv@1:20|), though Paul doubtless has certain persons in Ephesus in mind. {Not to teach a different doctrine} (\m heterodidaskalein\). Earliest known use of this compound like \kakodidaskalein\ of Clement of Rome. Only other N.T. example in strkjv@6:3|. Eusebius has \heterodidaskalos\. Same idea in strkjv@Galatians:1:6; strkjv@2Corinthians:11:4; strkjv@Romans:16:17|. Perhaps coined by Paul.
rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\hs tou theou parakalountos di' hmn\). Genitive absolute with \hs\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagte ti thei\). Second aorist passive imperative of \katallass\...This is the ambassador's message as...
rwp@2Corinthians:7:15 @{Whilst he remembereth} (\anamimnskomenou\). Present middle participle of \anamimnsk\, to remind, in the genitive case agreeing with \autou\ (his, of him). {The obedience of you all} (\tn pantn humn hupakoun\). A remarkable statement of the complete victory of Titus in spite of a stubborn minority still opposing Paul. {With fear and trembling} (\meta phobou kai tromou\)...had brought a stern message... (1Corinthians:5:5|) and they had trembled at the words of Titus (cf. strkjv@Ephesians:6:5; strkjv@Phillipians:2:12|). Paul had himself come to the Corinthians at first with a nervous dread (1Corinthians:2:3|).
rwp@2Thessalonians:1:10 @{When he shall come} (\hotan elthi\). Second aorist active subjunctive with \hotan\, future and indefinite temporal clause (Robertson, _Grammar_, pp. 971ff.) coincident with \en ti apokalupsei\ in verse 7|. {To be glorified} (\endoxasthnai\). First aorist passive infinitive (purpose) of \endoxaz\, late verb, in N.T. only here and verse 12|, in LXX and papyri. {In his saints} (\en tois hagiois autou\). The sphere in which Christ will find his glory at the Revelation. {And to be marvelled at} (\kai thaumasthnai\). First aorist passive infinitive (purpose), common verb \thaumaz\. {That believed} (\tois pisteusasin\). Why aorist active participle instead of present active \pisteuousin\ (that believe)...those who believed his message when...(1Thessalonians:1:6ff.; strkjv@2:13f.|). The parenthetical clause, though difficult, falls in with this idea: {Because our testimony unto you was believed} (\hoti episteuth to marturion hmn eph' humas\). Moffatt calls it an anti-climax. {On that day} (\en ti hmeri ekeini\). The day of Christ's coming (2Timothy:1:12,18; strkjv@4:8|).
rwp@2Timothy:4:17 @{But the Lord stood by me} (\ho de kurios moi parest\). Second aorist active of \paristmi\ (intransitive use), "took his stand by my side." See strkjv@Romans:16:2|. Clearly Jesus appeared to Paul now at this crisis and climax as he had done so many times before. {Strengthened me} (\enedunamsen me\). "Poured power into me." See strkjv@Phillipians:4:13|. {That through me the message might be fully proclaimed} (\hina di' emou to krugma plrophorthi\). Final clause with \hina\ and first aorist passive subjunctive of \plrophore\ (see verse 5|). Either to the rulers in Rome now or, if the first imprisonment, by his release and going to Spain. {And that all the Gentiles might hear} (\kai akoussin panta ta ethn\). Continuation of the purpose with the aorist active subjunctive of \akou\. {I was delivered out of the mouth of the lion} (\erusthn ek stomatos leontos\). First aorist passive indicative of \ruomai\ (1Thessalonians:1:10|). A proverb, but not certain what the application is whether to Nero or to Satan (1Thessalonians:2:18|) or to the lion in the arena where Paul could not be sent because a Roman citizen.
rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|)...himself in his last message before...5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.
rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\rtn\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan\ is late (also \apokathista\) omega form for the old and common \apokathistmi\...began to spread the message of...(John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).
rwp@Acts:2:4 @{With other tongues} (\heterais glssais\)...way in which the message was...(the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kaths to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.
rwp@Acts:7:1 @{Are these things so?} (\ei tauta houts echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen speaking against the holy temple, changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-...had proclaimed the same message of...(Furneaux).
rwp@Acts:9:15 @{A chosen vessel} (\skeuos eklogs\). A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular _Koin_. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2Corinthians:4:7|)...It was a great message that...(9:17; strkjv@22:14f.|) and in strkjv@26:16f.| Paul blends the message of Jesus to Ananias with that to him as one. {Before the Gentiles} (\enpion tn ethnn\). This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Ephesians:3:6-12|).
rwp@Acts:9:20 @{He proclaimed Jesus} (\ekrussen ton Isoun\). Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus. {That he is the Son of God} (\hoti houtos estin ho huios tou theou\)...Risen Christ and the message through...(John:1:34|) and of Nathanael (John:1:49|) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (John:20:28|). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.
rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\digsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\)...vital thing and Christ's message to...(\elalsen auti\) and Saul's bold preaching (\parrsiasato\, first aorist middle indicative of \parrsiaz\ from \pan--rsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.
rwp@Acts:10:33 @{And thou hast well done that thou art come} (\su te kals epoisas paragenomenos\). "And thou didst well in coming." A regular formula for expressing thanks as in strkjv@Phillipians:4:14; strkjv@3John:1:6; strkjv@2Peter:1:19|. The participle completes the idea of \kals poie\ neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist)...open mind for the message of...{Commanded thee} (\prostetagmena soi\). Perfect passive participle with the dative case (\soi\). Cornelius is a military man and he employs a military term (\prostass\, old word to command). He is ready for orders from the Lord.
rwp@Acts:10:37 @{Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rhma\...in the sense of message or...23:5|. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in strkjv@Acts:1:22|. The baptism of John is given as the _terminus a quo_...of Mark. This first message of...(10:37-44|) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.
rwp@Acts:10:44 @{While Peter yet spake} (\eti lalountos tou Petrou\). Genitive absolute of present participle, still going on. {The Holy Ghost fell} (\epepesen to pneuma to hagion\). Second aorist active indicative of \epipipt\, old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in strkjv@8:16; strkjv@10:44; strkjv@11:15|. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (2:4|), the Samaritans (8:17|), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul's case (9:17f.|). In strkjv@8:16; strkjv@19:5|...who had accepted Peter's message and...
rwp@Acts:13:24 @{When John had first preached} (\prokruxantos Ianou\). Literally, John heralding beforehand, as a herald before the king (Luke:3:3|). Genitive absolute of first aorist active participle of \prokruss\, old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in strkjv@Acts:3:20|. {Before his coming} (\pro prospou ts eisodou autou\). Literally, before the face of his entering in (here act of entrance as strkjv@1Thessalonians:1:9|, not the gate as in strkjv@Hebrews:10:19|). See strkjv@Malachi:3:1| quoted in strkjv@Matthew:11:10| (Luke:7:27|) for this Hebrew phrase and also strkjv@Luke:1:76|. {The baptism of repentance} (\baptisma metanoias\). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John's preaching in strkjv@Mark:1:4; strkjv@Luke:3:3|...understood John's ministry and message as...(Acts:2:38; strkjv@10:37|).
rwp@Acts:13:25 @{As John was fulfilling his course} (\hs eplrou Ians ton dromon\). Imperfect active of \plro\, describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word \dromos\ (course) of his own race (Acts:20:24; strkjv@2Timothy:4:7|). {What suppose ye that I am?} (\Ti eme huponoeite einai?\) Note \ti\ (neuter), not \tina\ (masculine), {what} not {who}, character, not identity. It is indirect discourse (the infinitive \einai\ and the accusative of general reference). {Huponoe} (\hupo, noe\) is to think secretly, to suspect, to conjecture. {I am not he} (\ouk eimi eg\). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in strkjv@John:1:19-27| (cf. also strkjv@Matthew:3:11; strkjv@Mark:1:7; strkjv@Luke:3:16|)...true grasp of the message of...\lsai\ (first aorist active infinitive of \lu\) found in strkjv@Mark:1:7; strkjv@Luke:3:16| and the word for shoes (\hupodma\, singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?
rwp@Acts:13:26 @{To us} (\hmin\). Both Jews and Gentiles, both classes in Paul's audience, dative of advantage. {Is sent forth} (\exapestal\). Second aorist passive indicative of the double compound verb \exapostell\, common verb to send out (\ex\) and forth (\apo\). It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise. {The word of this salvation} (\ho logos ts strias tauts\). The message of Jesus as Saviour (verse 23|), long ago promised and now come to us as Saviour.
rwp@Acts:13:32 @{We bring you good tidings of the promise} (\hmeis hums euaggelizometha tn epaggelian\). Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in strkjv@16:10; strkjv@Luke:3:18|...the heart of Paul's message on...
rwp@Acts:13:38 @{Through this man} (\dia toutou\). This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins (\aphesis hamartin\) is proclaimed (\kataggelletai\)...the keynote of Paul's message as...(2:38; strkjv@5:31; strkjv@10:43|). Cf. strkjv@26:18|. This glorious message Paul now presses home in his exhortation.
rwp@Acts:13:45 @{The Jews} (\hoi Ioudaioi\). Certainly not the proselytes of verse 43|...favourably disposed to Paul's message had...("almost the whole city," "the multitudes" \tous ochlous\) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (17:5|). No such crowds (\ochlous\) came to the synagogue when they were the speakers. {With jealousy} (\zlou\). Genitive case of \zlos\ (from \ze\, to boil) after \eplsthsan\ (effective first aorist passive indicative of \pimplmi\). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). Songs:these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas. {Contradicted} (\antelegon\). Imperfect active of \antileg\, old verb to speak against, to say a word in opposition to (\anti\, face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. {Blasphemed} (\blasphmountes\). Blaspheming. Songs:the correct text without the addition \antilegontes\ (repeated from \antelegon\ above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.
rwp@Acts:14:2 @{That were disobedient} (\hoi apeithsantes\). First aorist active articular participle, not the present \apeithountes\ as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly \apeithe\ does mean to disobey and \apiste\ to disbelieve, but that distinction is not observed in strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe\ means to be \apeiths\, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. {Made them evil affected} (\ekaksan\). First aorist active indicative of \kako\, old verb from \kakos\, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in strkjv@Psalms:105:32|...Paul preached the same message as...(Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."
rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hmeis homoiopatheis esmen humin anthrpoi\). Old adjective from \homoios\ (like) and \pasch\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\)...Here we have Paul's message to...17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo toutn tn matain epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon znta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoisen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.
rwp@Acts:16:30 @{Brought them out} (\progagn autous ex\). Second aorist active participle of \proag\...had heard of their message as...
rwp@Acts:16:35 @{The serjeants} (\tous rhabdouchous\). Fasces-bearers, regular Greek word (\rhabdos, ech\) for Latin _lictores_ though Cicero says that they should carry _baculi_, not _fasces_. Was this message because of the earthquake, the influence of Lydia, or a belated sense of justice on the part of the magistrates (praetors)? Perhaps a bit of all three may be true. The Codex Bezae expressly says that the magistrates "assembled together in the market place and recollecting the earthquake that had happened they were afraid."
rwp@Acts:17:3 @{Opening and alleging} (\dianoign kai paratithemenos\)...by the mission and message of...(\dianoig\) used by him of the interpretation of the Scriptures by Jesus (Luke:24:32|) and of the opening of the mind of the disciples also by Jesus (Luke:24:45|) and of the opening of Lydia's heart by the Lord (16:14|). One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only "expounding" the Scriptures, he was also "propounding" (the old meaning of "allege") his doctrine or setting forth alongside the Scriptures (\para-tithemenos\), quoting the Scripture to prove his contention which was made in much conflict (1Thessalonians:2:2|), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul's powerful arguments, for the Cross was a stumbling-block to the Jews (1Corinthians:1:23|). {That it behoved the Christ to suffer} (\hoti ton Christon edei pathein\). The second aorist active infinitive is the subject of \edei\ with \ton Christon\, the accusative of general reference. This is Paul's major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke:24:25-27|). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in strkjv@Acts:3:18| and Paul again in strkjv@Acts:26:23|. The minor premise is the resurrection of Jesus from the dead. {To rise again from the dead} (\anastnai ek nekrn\). This second aorist active infinitive \anastnai\ is also the subject of \edei\. The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1Thessalonians:4:14|) and argued always from Scripture (1Corinthians:15:3-4|) and from his own experience (Acts:9:22; strkjv@22:7; strkjv@26:8,14; strkjv@1Corinthians:15:8|). {This Jesus is the Christ} (\houtos estin ho Christos, ho Isous\). More precisely, "This is the Messiah, viz., Jesus whom I am proclaiming unto you." This is the conclusion of Paul's line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness.
rwp@Acts:17:11 @{More noble than those} (\eugenesteroi tn\). Comparative form of \eugens\, old and common adjective, but in N.T. only here and strkjv@Luke:19:12; strkjv@1Corinthians:1:26|. Followed by ablative case \tn\ as often after the comparative. {With all readiness of mind} (\meta pss prothumias\). Old word from \prothumos\ (\pro, thumos\) and means eagerness, rushing forward. In the N.T. only here and strkjv@2Corinthians:8:11-19; strkjv@9:2|. In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors. {Examining the Scriptures daily} (\kath' hmeran anakrinontes tas graphas\). Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (\anakrin\ means to sift up and down, make careful and exact research as in legal processes as in strkjv@Acts:4:9; strkjv@12:19|, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. {Whether these things were so} (\ei echoi tauta houts\). Literally, "if these things had it thus." The present optative in the indirect question represents an original present indicative as in strkjv@Luke:1:29| (Robertson, _Grammar_, pp. 1043f.). This use of \ei\ with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in strkjv@Acts:17:27; strkjv@20:16; strkjv@24:19; strkjv@27:12| (Robertson, _Grammar_, p. 1021)...interested in the new message of...(Hovey).
rwp@Acts:17:30 @{The times of ignorance} (\tous chronous ts agnoias\). The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (\agnoountes\) employed in verse 23|. {Overlooked} (\huperidn\). Second aorist active participle of \huperora\ or \hupereid\, old verb to see beyond, not to see, to overlook, not "to wink at" of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the LXX in the sense of overlooking or neglecting (Psalms:18:62; strkjv@55:1|). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom strkjv@11:23 we have these words: "Thou overlookest the sins of men to the end they may repent." {But now} (\ta nun\). Accusative of general reference, "as to the now things or situation." All is changed now that Christ has come with the full knowledge of God. See also strkjv@27:22|. {All everywhere} (\pantas pantachou\). No exceptions anywhere. {Repent} (\metanoein\). Present active infinitive of \metanoe\ in indirect command, a permanent command of perpetual force. See on \metanoe\ ¯Acts:2:38|...This word was the message of...
rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estsen hmeran\) First aorist active indicative of \histmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell\ and the present active infinitive of \krin\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri hi hrisen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \Hi\ (whom) is attracted from the accusative, object of \hrisen\ (first aorist active indicative of \horiz\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin paraschn\). Second aorist active participle of \parech\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith\, to persuade. {In that he hath raised him from the dead} (\anastsas auton ek nekrn\). First aorist active participle of \anistmi\...the heart of his message and...(verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.
rwp@Acts:18:9 @{Be not afraid, but speak, and hold not thy peace} (\M phobou, alla lalei kai m sipsis\). Literally, "stop being afraid (\m\ with present middle imperative of \phobe\), but go on speaking (present active imperative of \lale\) and do not become silent (\m\ and first aorist active of \sipa\, ingressive aorist)...before this vision and message from...2Thessalonians:3:2| (written at this time) we catch Paul's dejection of spirits. He was like Elijah (1Kings:19:4|) and Jeremiah (Jeremiah:15:15ff.|).
rwp@Acts:18:28 @{Powerfully} (\eutons\). Adverb from \eutonos\ (\eu\, well, \tein\, to stretch), well-strung, at full stretch. {Confuted} (\diakatlegcheto\). Imperfect middle of the double compound verb \dia-kat-elegchomai\, to confute with rivalry in a contest, here alone. The old Greek has \dielegch\, to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. {Publicly} (\dmosii\). See strkjv@5:18; strkjv@16:37|. In open meeting where all could see the victory of Apollos. {Shewing} (\epideiknus\). Present active participle of \epideiknumi\, old verb to set forth so that all see. {By the Scriptures} (\dia tn graphn\). In which Apollos was so "mighty" (verse 24|) and the rabbis so weak for they knew the oral law better than the written (Mark:7:8-12|). {That Jesus was the Christ} (\einai ton Christon Isoun\)...Apollos proclaims the same message that...(17:3|). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Corinthians:3:4-17|). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.
rwp@Acts:19:2 @{Did ye receive the Holy Spirit when ye believed?} (\ei pneuma hagion elabete pisteusantes?\). This use of \Pi\ in a direct question occurs in strkjv@1:6|, is not according to the old Greek idiom, but is common in the LXX and the N.T. as in strkjv@Luke:13:23| which see (Robertson, _Grammar_, p. 916). Apparently Paul was suspicious of the looks or conduct of these professed disciples. The first aorist active participle \pisteusantes\ is simultaneous with the second aorist active indicative \elabete\ and refers to the same event. {Nay, we did not so much as hear whether the Holy Spirit was} (\All' oude ei pneuma hagion estin kousamen\). The reply of these ignorant disciples is amazing. They probably refer to the time of their baptism and mean that, when baptized, they did not hear whether (\ei\ in indirect question) the Holy Spirit was (\estin\ retained as in strkjv@John:7:39|)...that they knew John's message poorly....
rwp@Acts:19:10 @{For two years} (\epi et duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\hste pantas tous katoikountas tn Asian akousai\). Actual result with \hste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|)...Philemon who carried the message over...(verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.
rwp@Acts:26:13 @{At midday} (\hmeras mess\). Genitive of time and idiomatic use of \mesos\, in the middle of the day, more vivid than \mesmbrian\ (22:6|). {Above the brightness of the sun} (\huper tn lamprotta tou hliou\). Here alone not in strkjv@Acts:9; 22|, though implied in strkjv@9:3; strkjv@22:6|, "indicating the supernatural character of the light" (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (verse 16|)...him directly and the message of...(9:15|). The word \lamprots\, old word, is here alone in the N.T. {Shining round about me} (\perilampsan me\). First aorist active participle of \perilamp\, common _Koin_ verb, in N.T. only here and strkjv@Luke:2:9|.
rwp@Colossians:1:2 @{At Colossae} (\en Kolossais\). The spelling is uncertain, the MSS. differing in the title (\Kolassaeis\) and here (\Kolossais\). Colossae was a city of Phrygia on the Lycus, the tributaries of which brought a calcareous deposit of a peculiar kind that choked up the streams and made arches and fantastic grottoes. In spite of this there was much fertility in the valley with two other prosperous cities some ten or twelve miles away (Hierapolis and Laodicea). "The church at Colossae was the least important of any to which Paul's epistles were addressed" (Vincent)...is no more important message today...
rwp@Colossians:1:23 @{If so be that ye continue in the faith} (\ei ge epimenete ti pistei\). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of \ge\ (at least). \Epi\ adds to the force of the linear action of the present tense (continue and then some). {Pistei} is in the locative case (in faith). {Grounded} (\tethemelimenoi\). Perfect passive participle of \themelio\, old verb from \themelios\ (adjective, from \thema\ from \tithmi\, laid down as a foundation, substantive, strkjv@1Corinthians:3:11f.|). Picture of the saint as a building like strkjv@Ephesians:2:20|. {Steadfast} (\hedraioi\). Old adjective from \hedra\ (seat). In N.T. only here, strkjv@1Corinthians:7:37; strkjv@15:58|. Metaphor of seated in a chair. {Not moved away} (\m metakinoumenoi\). Present passive participle (with negative \m\) of \metakine\, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. {From the hope of the gospel} (\apo ts elpidos tou euaggeliou\). Ablative case with \apo\. The hope given by or in the gospel and there alone. {Which ye heard} (\hou kousate\). Genitive case of relative either by attraction or after \kousate\. The Colossians had in reality heard the gospel from Epaphras. {Preached} (\kruchthentos\). First aorist passive participle of \kruss\, to herald, to proclaim. {In all creation} (\en pasi ktisei\). \Ktisis\ is the act of founding (Romans:1:20|) from \ktiz\ (verse 16|), then a created thing (Romans:1:25|), then the sum of created things as here and strkjv@Revelation:3:14|...but only that the message has...{A minister} (\diakonos\). General term for service (\dia, konis\, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb \diakonsai\ of himself (Mark:10:45|). Our "deacon" is this word transliterated and given a technical meaning as in strkjv@Phillipians:1:1|.
rwp@Colossians:2:9 @{For in him dwelleth all the fulness of the Godhead bodily} (\hoti en auti katoikei pn to plrma ts theottos smatiks\). In this sentence, given as the reason (\hoti\, because)...the heart of his message about...(at home) in Christ not one or more aspects of the Godhead (the very \essence\ of God, from \theos, deitas\) and not to be confused with \theiotes\ in strkjv@Romans:1:20| (from \theios\, the {quality} of God, _divinitas_), here only in N.T. as \theiots\ only in strkjv@Romans:1:20|. The distinction is observed in Lucian and Plutarch. \Theiots\ occurs in the papyri and inscriptions. Paul here asserts that "all the \plrma\ of the Godhead," not just certain aspects, dwells in Christ and in bodily form (\smatiks\, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phillipians:2:9-11|), "the body of his glory" (\ti smati ts doxs\). The fulness of the God-head was in Christ before the Incarnation (John:1:1,18; strkjv@Phillipians:2:6|), during the Incarnation (John:1:14,18; strkjv@1John:1:1-3|). It was the Son of God who came in the likeness of men (Phillipians:2:7|). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.
rwp@Colossians:4:17 @{Take heed} (\blepe\). Keep an eye on. {Thou hast received in the Lord} (\parelabes en Kurii\). Second aorist active indicative of \paralamban\...Paul of getting his message from...(1Corinthians:15:3|). Clearly Archippus had a call "in the Lord" as every preacher should have. {That thou fulfil it} (\hina autn plrois\). Present active subjunctive of \plro\, "that thou keep on filling it full." It is a life-time job.
rwp@Ephesians:6:15 @{Having shod} (\hupodsamenoi\). "Having bound under" (sandals). First aorist middle participle of \hupode\, old word, to bind under (Mark:6:9; strkjv@Acts:12:8|, only other N.T. example). {With the preparation} (\en hetoimasii\). Late word from \hetoimaz\...from the gospel whose message is...
rwp@Info_Epistles-General @ IMPORTANCE OF THE GENERAL EPISTLES Without them we should be deprived of much concerning three outstanding personalities in early Christianity. We should know much less of "James, and Cephas, and John, they who were reputed to be pillars" (Galatians:2:9|). We should know less also of the Judaic (not Judaizing) form of Christianity seen in the Epistles of James and Jude:in contrast with, though not opposed to, the Pauline type. In Peter's Epistles we see, indeed, a mediating position without compromise of principle, for Peter in the Jerusalem Conference loyally supported Paul and Barnabas even if he did flicker for a moment later in Antioch. In the Johannine Epistles we see the great Eagle soar as in his Gospel in calm serenity in spite of conflict with the Gnostics who struck at the very life of Christianity itself. "The only opposition which remains worthy of a Christian's consideration is that between light and darkness, truth and falsehood, love and hate, God and the world, Christ and Antichrist, life and death" (Plummer)...adaptation of the gospel message to..._Epistles-Pastorial
rwp@Info_Epistles-Paul @ THE REASON FOR HIS EPISTLES In a real sense Paul's Epistles are tracts for the times, not for the age in general, but to meet real emergencies. He wrote to a particular church or group of churches or persons to meet immediate needs brought to his attention by messengers or letters. Dr. Deissmann contends strongly for the idea of calling Paul's Epistles "letters" rather than "Epistles." He gives a studied literary character to "epistles" as more or less artificial and written for the public eye rather than for definite effect. Four of Paul's Epistles are personal (those to Philemon, Titus, and Timothy) beyond a doubt, but in these which can properly be termed personal letters there are the principles of the gospel applied to personal, social, and ecclesiastical problems in such a pungent fashion that they possess permanent value. In the earliest group of Paul's Epistles, he reminds the Thessalonians of the official character of the Epistle which was meant for the church as a whole (1Thessalonians:5:27|). He says also: "But if any one does not obey our word by the epistle, mark this one, not to associate with him, that he may be put to shame" (2Thessalonians:3:14|). He calls attention to his signature as proof of the genuineness of every epistle (2Thessalonians:3:17|). He gave directions for the public reading of his epistles (Colossians:4:16|). He regarded them as the expression of God's will through the life of the churches and he put his whole heart into them. Two great controversies stirred Paul's life. That with the Judaizers called forth the great doctrinal group (I Corinthians, II Corinthians, Galatians, Romans). That with the Gnostics occasioned the Epistles to the Colossians and the Ephesians (Laodiceans) and this controversy ran on into the Pastoral Epistles. Each Epistle had its particular occasion which will be pointed out in due season. But even in the short ones like Philippians, Colossians and Ephesians Paul deals with the sublimest of all themes, the Person of Christ, with a masterfulness never equalled elsewhere. Even in I Corinthians, which deals so largely with church problems in Corinth, two great chapters rise to the heights of real eloquence (Chapter strkjv@1Corinthians:13| on Love and Chapter strkjv@1Corinthians:15| on the Resurrection). Romans, the greatest of his Epistles, has the fullest discussion of Paul's gospel of grace and Chapter strkjv@1Corinthians:8|...brought the whole gospel message to...
rwp@Galatians:1:12 @{Nor was I taught it} (\oute edidachthn\). He did not receive it "from man" (\para anthrpn\, which shuts out both \apo\ and \dia\ of verse 1|), whether Peter or any other apostle, nor was he taught it in the school of Gamaliel in Jerusalem or at the University of Tarsus. He "received" his gospel in one way, "through revelation of Jesus Christ" (\di' apokalupses Isou Christou\). He used \parelabon\ in strkjv@1Corinthians:15:3|...the reception of his message from...(because of the aorist active \parelabon\, from \paralamban\, for it can very well be constative aorist) revelation (unveiling) from Christ. In fact, we know that he had numerous visions of Christ and in strkjv@1Corinthians:11:23| he expressly says concerning the origin of the Lord's Supper: "I received (\parelabon\, again) from the Lord." The Lord Jesus revealed his will to Paul.
rwp@Galatians:2:16 @{Is not justified} (\ou dikaioutai\). Present passive indicative of \dikaio\, an old causative verb from \dikaios\, righteous (from \dike\, right), to make righteous, to declare righteous. It is made like \axio\, to deem worthy, and \koino\, to consider common. It is one of the great Pauline words along with \dikaiosun\, righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see strkjv@Romans:7|). In his first recorded sermon the same contrast is made that we have here (Acts:13:39|) with the same word \dikaio\...the heart of his message in...(\pistis\), righteousness (\dikaiosun\), law (\nomos\), works (\erga\) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form. {Save} (\ean m\). Except. {Even we} (\kai hmeis\). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Acts:15:10f.|). He quotes strkjv@Psalms:143:2|. Paul uses \dikaiosun\ in two senses Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. strkjv@Romans:1-5|. Sanctification. Actual goodness as the result of living with and for Christ. strkjv@Romans:6-8|. The same plan exists for Jew and Gentile.
rwp@Hebrews:2:3 @{How shall we escape?} (\ps hmeis ekpheuxometha;\). Rhetorical question with future middle indicative of \ekpheug\ and conclusion of the condition. {If we neglect} (\amelsantes\). First aorist active participle of \amele\, "having neglected." {Songs:great salvation} (\tlikauts strias\). Ablative case after \amelsantes\. Correlative pronoun of age, but used of size in the N.T. (James:3:4; strkjv@2Corinthians:1:10|). {Which} (\htis\). "Which very salvation," before described, now summarized. {Having at the first been spoken} (\archn labousa laleisthai\). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary _Koin_ idiom (Polybius, etc.). {Through the Lord} (\dia tou kuriou\). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation. {Was confirmed} (\ebebaith\). First aorist passive indicative of \bebaio\, from \bebaios\ (stable), old verb as in strkjv@1Corinthians:1:6|. {By them that heard} (\hupo tn akousantn\). Ablative case with \hupo\ of the articular first aorist active participle of \akou\. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians:1:11|) got his message directly from Christ.
rwp@Hebrews:11:7 @{Being warned of God} (\chrmatistheis\). First aorist passive participle of \chrmatiz\, old word for oracular or divine communications as already in strkjv@8:5| (cf. strkjv@Matthew:2:12,22|, etc.). {Moved with godly fear} (\eulabth\). First aorist passive indicative of \eulabeomai\, old verb from \eulabs\ (from \eu\ and \labein\, to take hold well or carefully), to show oneself \eulabs\, to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in strkjv@Acts:23:10|), often in LXX. {An ark} (\kibton\). strkjv@Genesis:6:15; strkjv@Matthew:24:38|. Shaped like a box (cf. strkjv@Hebrews:9:4|). {Through which} (\di' hs\). Through his faith as shown in building the ark. {The world} (\ton kosmon\). Sinful humanity as in verse 38|. {Heir} (\klronomos\). In strkjv@2Peter:2:5|...He himself believed his message about...(Genesis:6:9|).
rwp@Info_James @ THE EPISTLE OF JAMES BEFORE A.D. 50 BY WAY OF INTRODUCTION THE AUTHOR He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about A.D. 44 (Acts:12:2|). But James the brother of Jesus (Galatians:1:19|) was still alive and became a leader of the church in Jerusalem (Acts:12:17|), presiding over the Conference in Jerusalem (Acts:15:13-21|)...and apparently writing the message from...(Acts:15:22-29|), and was still the leading elder in Jerusalem on Paul's last visit (Acts:21:18-25|). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Galatians:1:19|) in the general sense of that term like Barnabas (Acts:14:14|), perhaps Silas and Timothy (1Thessalonians:2:7|), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (John:7:6f.|), but he was won by a special vision of the Risen Christ (1Corinthians:15:7|) and was in the upper room before the great pentecost (Acts:1:14|). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Corinthians:9:5|). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Galatians:2:12|). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Acts:21:18-25|). Clement of Alexandria (_Hypot_. vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus (_Ant_. XX. ix. I) says that the Sadducees about A.D. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr's crown like Stephen and James the brother of John.
rwp@Info_James @ THE READERS The author addresses himself "to the twelve tribes which are of the Dispersion" (Jam strkjv@1:1|). Clearly, then, he is not writing to Gentiles, unless he includes the spiritual children of Abraham in the term \Diaspora\ as Paul does for believers (Galatians:3:29; strkjv@Romans:9:6f.|). The word \diaspora\ occurs elsewhere in the N.T. only in strkjv@John:7:35; strkjv@1Peter:1:1|. It apparently has the spiritual significance in strkjv@1Peter:1:1|, but in strkjv@John:7:35| the usual meaning of Jews scattered over the world. The use here of "the twelve tribes" makes the literal sense probable here. Clearly also James knew nothing of any "lost" tribes, for the Jews of the Dispersion were a blend of all the twelve tribes. It is probable also that James is addressing chiefly the Eastern Dispersion in Syria, Mesopotamia, and Babylonia as Peter writes to five provinces in the Western Dispersion in Asia Minor. It is possible that James has in mind Christian and non-Christian Jews, not wholly non-Christian Jews as some hold. He may have in mind merely Christian Jews outside of Palestine, of whom there were already many scattered since the great pentecost. The use of synagogue as a place of worship (James:2:2|) like church (James:5:14|) argues somewhat for this view. He presents the Mosaic law as still binding (James:2:9-11; strkjv@4:11|). As the leading elder of the great church in Jerusalem and as a devout Jew and half-brother of Jesus, the message of James had a special appeal to these widely scattered Jewish Christians.
rwp@Info_James @ THE PURPOSE If James is writing solely to non-...he puts the gospel message in...2:1| he presents Jesus as the object of faith: "as you believe in our Lord Jesus Christ, who is the Glory" (Moffatt's Translation), where Jesus is termed the Shekinah Glory of God. It is true that there is no discussion in the Epistle of the cross and the resurrection of Jesus, but there is an allusion to the murder of Jesus in strkjv@James:5:6| and the second coming in strkjv@James:5:8|...is a very modern message even...-day living.
rwp@James:1:18 @{Of his own will} (\boultheis\). First aorist passive participle of \boulomai\. Repeating the metaphor of birth in verse 15|, but in good sense. God as Father acted deliberately of set purpose. {He brought us forth} (\apekusen\). First aorist active indicative of \apokue\ (verse 15|), only here of the father (4 Macc. strkjv@15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Acts:17:28f.|). {By the word of truth} (\logi altheias\). Instrumental case \logi\...thus to the gospel message of...(2Corinthians:6:7|) as here, and certainly with the article (Colossians:1:5; strkjv@Ephesians:1:13; strkjv@2Timothy:2:15|). The message marked by truth (genitive case \altheias\). {That we should be} (\eis to einai hms\). Purpose clause \eis to\ and the infinitive \einai\ with the accusative of general reference \hms\ (as to us). {A kind of first-fruits} (\aparchn tina\). "Some first-fruits" (old word from \aparchomai\), of Christians of that age. See strkjv@Romans:16:5|.
rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_. ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_. ABBOTT, E.A., _Johannine Vocabulary_.,_Johannine Grammar_. APPEL, _Die Echtheit des Johannesevangeliums_. ASKWITH, E.H., _The Historical Value of the Fourth Gospel_. BACON, B.W., _The Fourth Gospel in Research and Debate_. BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_. BARTH, K., _The Gospel of John and the Synoptic Gospels_. BAUER, W., _Das Johannes-Evangelium_. 2 Aufl.. BELZER, _Das Evangelium des heiligen Johannes_. BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_. BLASS, F., _Evangelium secundum Johannem_. BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_. BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_. CALMES, _L'Evangile selon S. Jean_. CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_. CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_. CHARNWOOD, LORD, _According to St. John_. CLEMEN, C., _Die Entstehung des Johannesevangeliums_. D'ALMA, _Lamentations:Controverse du quatrieme evangile_.,Philo et le quotrieme evangile_. DAUSCH' _Das Johannesevangelium_. DELFF, H., _Das vierte Evangelium wiederhergestellt_.,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums. DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_. DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_. EVANS, H. H., _St. John the Author of the Fourth Gospel_. EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_. FOUARD, S., _Jean et la hn de l'age apostolique_. GARDNER, P., _The Ephesian Gospel_. GARVIE, A. E., _The Beloved Disciple_. GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_.,Leviticus:quatrieme evangile_. GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_. GREEN, A. V., _The Ephesian Canonical Writings_. GREGORY, C. R., _Wellhausen und Johannes_. GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_. GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_.. HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_. HAYES, D. A., _John and His Writings_. HOERNLE, E. S., _The Record of the Loved Disciple_ etc.. HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_.,_The Fourth Gospel_. HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl.. HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer. HOVEY, A. H., _In American Comm_.. HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_. IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_.,_The Problem of the Fourth Gospel_. JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_. KEISKER, _The Inner Witness of the Fourth Gospel_. KREYENBUHL, _Neue Losung der Johanneischen Frage_. LARFIELD, _Die beide Johannes von Ephesus_. LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_. LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_. LEWIS, F. G., _Disarrangements in the Fourth Gospel_. LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_. LOISY, A., _Leviticus:quatrieme evangile_. LOWRIE, _The Doctrine of John_. LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_. MANSON, W., _The Incarnate Glory_. MAURICE, F. D., _The Gospel of St. John_. McGREGoR, G. H., _The Moffatt Commentary_. MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_. MOUSE, _Johannes und Paulus_. MUIRHEAD, L. A., _The Message of the Fourth Gospel_. NOLLOTH, C. F., _The Fourth Evangelist_. NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel. ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_. PLUMMER, A., _Cambridge Greek Testament_. REVILLE, J., _Leviticus:quatrieme evangile_. REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_. ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_. ROBINSON, A., _The Historical Character of St. John's Gospel_. ROBINSON, B. W., _The Gospel of John_. SANDAY, W., _Criticism of the Fourth Gospel_. SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_. SCHMIEDEL, P. W., _The Johannine Writings_. SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_. SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_. SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_. SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_. SMITH, J. R., _The Teaching of the Fourth Gospel_. SMITH, P. V., _The Fourth Gospel: Its Historical Importance_. SPEER, R. E., _The Greatest Book in the World_. SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_. STANGE, _Die Eigenart des Johanneischen Produktion_. STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_. STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_.,The Fourth Evangelist: Dramatist or Historian_. TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_. VEDDER, H. C., _The Johannine Writings and the Johannine Problems_. WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_. WATSON, H. A., _The Mysticism of St. John's Gospel_. WEARING, _The World View of the Fourth Gospel_. WEISS, B., _Meyer Komm_. 9 Aufl..,_Das Johannesevangelium als einheitliches Werk_. WELLHAUSEN, J., _Das Evangelium Johannis_. WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_.,_Die Schichten im vierten Evangelium_. WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_. WINDISCH, H., _Johannes und die Synoptiker_. WORSLEY, _The Fourth Gospel and the Synoptists_. WREDE, W., _Charakter und Tendenz del Johannesevangelium_. ZAHN, TH., _Dal Evangelium Johannis. 6 Aufl.. strkjv@John:1:1 @{In the beginning} (\en archi\). \Arch\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\n\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklton echomen pros ton patera\). See \prospon pros prospon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gnston ts pros alllous suntheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos n ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos n ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agap estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.
rwp@John:3:16 @{For so} (\houts gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy)...of the mission and message of...16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\gapsen\). First aorist active indicative of \agapa\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa\ and \phile\. \Agapa\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\hste edken\). The usual classical construction with \hste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \hste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogen\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en auti\ (see strkjv@1:12|) and goes certainly with \pisteun\ (not with \echi\ as \en auti\ in verse 15|) and the added clause "should not perish but" (\m apoltai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.
rwp@John:3:30 @{Must} (\dei\). It has to be (see strkjv@3:14|). He is to go on growing (present active infinitive \auxanein\) while I go on decreasing (present passive infinitive \elattousthai\, from comparative \elattn\, less)...John till the despondent message from...(Matthew:11:2; strkjv@Luke:7:19|). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his _via dolorosa_. "These last words of St. John are the fulness of religious sacrifice and fitly close his work" (Westcott).
rwp@John:3:33 @{Hath set his seal} (\esphragisen\). First aorist active indicative of \sphragiz\ for which verb see strkjv@Matthew:27:66|. The metaphor of sealing is a common one for giving attestation as in strkjv@6:27|...that Jesus speaks the message of...
rwp@John:5:21 @{Quickeneth whom he will} (\hous thelei zopoiei\). Present active indicative of \zopoie\ (from \zopoios\, making alive), common in Paul (1Corinthians:15:45|, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke:7:11-17|)...ahead, followed by the message to...(Luke:7:22; strkjv@Matthew:11:5|), and the raising of Jairus' daughter (Matthew:9:18,22-26|). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.
rwp@John:8:26 @{I have many things to speak and to judge concerning you} (\polla ech peri humn lalein kai krinein\). Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. verse 16|). Whatever they think of Jesus the Father who sent him is true (\alths\)...evade responsibility for the message heard....
rwp@John:9:2 @{Who did sin?} (\tis hmarten;\). Second aorist active indicative of \hamartan\. See strkjv@Acts:3:2; strkjv@14:8| for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. strkjv@Mark:8:23; strkjv@10:46|)...the Messiah in the message to...(Matthew:11:5|). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job:had shown that this was not always the case and Jesus shows it also (Luke:13:1-5|). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus:20:5|, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel:18:20|) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything. {That he should be born blind} (\hina tuphlos gennthi\). Probably consecutive (or sub-final) use of \hina\ with first aorist passive subjunctive of \genna\.
rwp@John:11:3 @{Sent saying} (\apesteilan legousai\). First aorist active indicative of \apostell\...present active participle. The message was...{Thou lovest} (\phileis\). \Phile\ means to love as a friend (see \philos\ in verse 11|) and so warmly, while \agapa\ (akin to \agamai\, to admire, and \agathos\, good) means high regard. Here both terms occur of the love of Jesus for Lazarus (\gapa\ in verse 5|). Both occur of the Father's love for the Son (\agapi\ in strkjv@3:35|, \philei\ in strkjv@5:20|). Hence the distinction is not always observed.
rwp@John:11:4 @{Heard it} (\akousas\)...The messenger delivered the message of...{Is not unto death} (\ouk estin pros thanaton\). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See \hamartia pros thanaton\ in strkjv@1John:5:16|, "sin unto death" (final death). {But for the glory of God} (\all' huper ts doxs tou theou\). In behalf of God's glory, as the sequel shows. Cf. strkjv@9:3| about the man born blind. The death of Lazarus will illustrate God's glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (13:31|). In strkjv@7:39| John had already used \doxaz\ of the death of Christ. {That the Son of God may be glorified thereby} (\hina doxasthi ho huios tou theou di' auts\). Purpose clause with \hina\ and the first aorist passive subjunctive of \doxaz\. Here Jesus calls himself "the Son of God." In strkjv@8:54| Jesus had said: "It is my Father that glorifieth me." The raising of Lazarus from the tomb will bring glory to the Son of God. See strkjv@17:1| for this idea in Christ's prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (7:39; strkjv@12:16; strkjv@13:31; strkjv@14:13|). The death of Lazarus brings Jesus face to face with his own death.
rwp@John:12:48 @{Rejecteth} (\athetn\). Present active participle of \athete\, late _Koin_ verb (from \athetos\, \a\ privative, and \tithmi\), to render null and void, only here in John, but see strkjv@Mark:6:26; strkjv@7:9|. {One that judgeth him} (\ton krinonta auton\). Articular present active participle of \krin\. See same idea in strkjv@5:45; strkjv@9:50|. {The same} (\ekeinos\). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" (\en ti eschati hmerai\, this phrase peculiar to John)...his attitude towards the message of...(Matthew:10:32; strkjv@Luke:12:8f.|).
rwp@John:17:6 @{I manifested} (\ephanersa\). First aorist active indicative of \phanero\ (from \phaneros\, manifest). Another word for claiming successful accomplishment of his task as in verse 4| with \edoxasa\ and in verse 26| with \egnrisa\. {Whom} (\hous\). Accusative case after \edkas\, not attracted to case of antecedent (\anthrpois\). Jesus regards the apostles as the Father's gift to him. Recall the night of prayer before he chose them. {They have kept} (\tetrkan\). Perfect active indicative, late _Koin_ form for the third plural instead of the usual \tetrkasin\. Jesus claims loyalty and fidelity in these men with the one exception of Judas (verse 12|)...held on to the message of...(6:67-71; strkjv@Matthew:16:15-20|).
rwp@John:17:8 @{The words} (\ta rmata\). Plural, each word of God, as in strkjv@3:34|, and of Christ (5:47; strkjv@6:63,68|), while the singular (\ton logon sou\) in verses 6,14| views God's message as a whole. {Knew} (\egnsan\). Second aorist active indicative of \ginsk\ like \elabon\ in contrast with \egnkan\ (perfect) in verse 7|. They definitely "received and recognized truly" (\alths\). There was comfort to Christ in this fact. {They believed} (\episteusan\). Another aorist parallel with \elabon\ and \egnsan\. The disciples believed in Christ's mission from the Father (John:6:69; strkjv@Matthew:16:16|). Note \apesteilas\ here as in verse 3|. Christ is God's {Apostle} to man (Hebrews:3:1|). This statement, like a solemn refrain (\Thou didst send me\), occurs five times in this prayer (verses 8,18,21,23,25|).
rwp@John:17:14 @{Not of the world} (\ouk ek tou kosmou\). They are "in the world" (\en ti kosmi\, verse 13|) still and Christ sends them "into the world" (\eis ton kosmon\, verse 18|)...their spirit, standards, and message "out...(14-19|) picture the Master's ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.
rwp@John:17:17 @{Sanctify} (\hagiason\). First aorist active imperative of \hagiaz\. To consecrate or set apart persons or things to God. See strkjv@Exodus:28:41; strkjv@29:1,36; strkjv@40:13|. See Paul's prayer for the Thessalonians (1Thessalonians:5:23|). This is done in the sphere (\en\) of truth (God's truth), God's Word (...human speculation, but God's message to...).
rwp@John:19:8 @{He was the more afraid} (\mallon ephobth\). First aorist passive indicative of \phobeomai\...because of his wife's message... (Matthew:27:19|). The claim of Jesus to deity excited Pilate's superstitious fears.
rwp@John:20:18 @{And telleth} (\aggellousa\). Present active participle, "announcing." {I have seen the Lord} (\Heraka ton kurion\). Perfect active indicative of \hora\. She will always carry in her heart that vision (picture)...before she delivers Christ's message to...{How that}. No word in the Greek, but a conjunction like \hs\ is implied. \Hoti\ here is recitative. The disciples (brethren) did not believe Mary's story nor that of the other women (Luke:24:11; strkjv@Mark:16:11|). Paul does not mention the vision to Mary or the women in strkjv@1Corinthians:15:5-7|. But Mary Magdalene was the first one to see the Risen Lord.
rwp@Luke:1:13 @{Is heard} (\eiskousth\). First aorist passive indicative. A sort of timeless aorist, "was heard" when made, and so "is heard" now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also. {John} (\Iann\)...Zacharias to believe. The message of...(verses 13-17|) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like strkjv@1:30-33,35-37,42-45,46-55,68-70; strkjv@2:10-12,14,29-32,34-35|. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one.
rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48|,49,50|,51-53|,54,55|)...full of the spiritual message of...
rwp@Luke:1:67 @{Prophesied} (\eprophteusen\). Under the guidance of the Holy Spirit. This _Benedictus_ (\Eulogtos\, {Blessed}) of Zacharias (68-79|) may be what is referred to in verse 64| "he began to speak blessing God" (\eulogn\). Nearly every phrase here is found in the O.T. (Psalms and Prophets)...had caught the Messianic message in...
rwp@Luke:3:6 @{All flesh} (\psa sarx\). Used in the N.T. of the human race alone, though in the LXX brutes are included. {The salvation of God} (\to sotrion tou theou\)...has in mind the message of...
rwp@Luke:3:7 @{To the multitude that went out} (\tois exporeuomenois ochlois\). Plural, {Multitudes}. The present participle also notes the repetition of the crowds as does \elegen\ (imperfect), he used to say. strkjv@Matthew:3:7-10| singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10,11|, the publicans 12,13|, the soldiers 14|. {To be baptized of him} (\baptisthnai hup' autou\). This is the purpose of their coming. strkjv@Matthew:3:7| has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones). {Who warned you?} (\tis hepedeixen humin;\). The verb is like our "suggest" by proof to eye, ear, or brain (Luke:6:47; strkjv@12:5; strkjv@Acts:9:16; strkjv@20:35; strkjv@Matthew:3:7|). Nowhere else in the N.T. though common ancient word (\hupodeiknumi\, show under, point out, give a tip or private hint).
rwp@Luke:3:11 @{Coats} (\chitnas\). The inner and less necessary undergarment. The outer indispensable \himation\...the specific and different message to...
rwp@Luke:6:13 @{When it was day} (\hote egeneto hmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' autn ddeka\). The same root (\leg\) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him (\prosephnsen\), and from among whom he chose (of himself, and for himself, indirect middle voice (\eklexamenos\). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (John:15:16|) where Jesus uses \exelexasthe\ and \exelexamn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous nomasen\). Songs:then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in strkjv@Mark:3:14| besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in strkjv@Mark:3:14|, but it remains doubtful whether they were not brought into Mark from strkjv@Luke:6:13| where they are undoubtedly genuine. See strkjv@Matthew:10:2| where the connection with sending them out by twos in the third tour of Galilee. The word is derived from \apostell\, to send (Latin, _mitto_) and apostle is missionary, one sent. Jesus applies the term to himself (\apesteilas\, strkjv@John:17:3|) as does strkjv@Hebrews:3:1|. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Corinthians:8:23|). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mark:3:14|)...interpret him and his message to...(Acts:1:22|). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on ¯Matthew:10:1-4; strkjv@Mark:3:14-19|.
rwp@Luke:7:6 @{Went with them} (\eporeueto sun autois\). Imperfect indicative middle. He started to go along with them. {Now} (\d\). Already like Latin _jam_. In strkjv@1Corinthians:4:8| \nun d\ like _jam nunc_. {Sent friends} (\epempsen philous\)...narrative. He "puts the message of...(Plummer). Note saying (\legn\), present active singular participle, followed by direct quotation from the centurion himself. {Trouble not thyself} (\M skullou\). Present middle (direct use) imperative of \skull\, old verb originally meaning to skin, to mangle, and then in later Greek to vex, trouble, annoy. Frequent in the papyri in this latter sense. {For I am not worthy that} (\ou gar hikanos eimi hina\). The same word \hikanos\, not \axios\, as in strkjv@Matthew:8:8|, which see for discussion, from \hik, hikan\, to fit, to reach, be adequate for. \Hina\ in both places as common in late Greek. See strkjv@Matthew:8:8| also for "roof" (\stegn\, covering).
rwp@Luke:7:19 @{Calling unto him} (\proskalesamenos\). First aorist middle (indirect) participle. {Two} (\duo tinas\). Certain two. Not in strkjv@Matthew:11:2|. {Saying} (\legn\)...the two messengers. The message is...11:3|, which see. In both we have \heteron\ for "another," either a second or a different kind. In verse 20| Westcott and Hort read \allon\ in the text, \heteron\ in the margin. \Prosdokmen\, may be present indicative or present subjunctive (deliberative), the same contract form (\ao= , a \).
rwp@Luke:7:26 @{A prophet?} (\prophtn;\)...if he has a message from...-speaker, forth-teller (\pro-phts\). He may or may not be a fore-...prophet to have a message from...(Luke:3:2|). That made him a prophet. There is a prophetic element in every real preacher of the Gospel. Real prophets become leaders and moulders of men.
rwp@Luke:10:16 @{Rejecteth him that sent me} (\athetei ton aposteilanta me\). These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside (\a\ privative and \thete\, from \tithmi\) the mission and message of these messengers of Christ. See this verb used in strkjv@7:30| of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (John:9:4|).
rwp@Luke:13:32 @{That fox} (\ti alpeki tauti\). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist _redivivus_. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power. {Cures} (\iaseis\). Old word, but in the N.T. only here and strkjv@Acts:4:22,30|. {I am perfected} (\teleioumai\). Present passive indicative of \teleio\, old verb from \teleios\, to bring to perfection, frequent in the N.T. Used in strkjv@Hebrews:2:10| of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.
rwp@Info_Mark @ The closing passage in the Textus Receptus, strkjv@Mark:16:9-20|, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as strkjv@Mark:16:9-20| is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my _The Christ of the Logia_. The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my _Harmony of the Gospels_ I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark's Gospel throbs with life and bristles with vivid details. We see with Peter's eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men's bodies and saving men's souls. strkjv@Mark:1:1 @{The beginning} (\arch\). There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here (\euaggelion\) comes close to meaning the record itself as told by Mark. Swete notes that each writer has a different starting point (\arch\). Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Phillipians:4:15|). {The Son of God} (\Huiou theou\). Aleph 28, 255 omit these words, but B, D, L, have them and the great mass of the manuscripts have \huiou tou theou\. If this is a heading added to what Mark wrote, the heading may have existed early in two forms, one with, one without "Son of God." If Mark wrote the words, there is no reason to doubt the genuineness since he uses the phrase elsewhere.
rwp@Mark:1:4 @{John came} (\egeneto Ians\). His coming was an epoch (\egeneto\), not a mere event (\n\). His coming was in accordance with the prophetic picture (\kaths\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|...beginning of the spoken message about...{the baptizing one} (\ho haptizn\) in the wilderness (\en ti ermi\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\krussn baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias autn\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamartin\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.
rwp@Mark:1:14 @{Jesus came into Galilee} (\lthen ho Isous eis tn Galilaian\). Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\krussn to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\)...the keynote in the message of...(\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplrtai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plrma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plrma ton kairn\) in strkjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en ti euaggelii\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|...him. "Faith in the message was...\pistuete en ti euaggelii\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).
rwp@Mark:1:36 @{Followed after him} (\katedixen auton\). Hunted him out (Moffatt). Perfective use of the preposition \kata\ (down to the finish). The verb \dik\ is used for the hunt or chase, pursuit. Vulgate has _persecutus est_. The personal story of Peter comes in here. "Simon's intention at least was good; the Master seemed to be losing precious opportunities and must be brought back" (Swete)...they found him. The message that...
rwp@Mark:4:34 @{But privately to his disciples he expounded all things} (\kat' idian de tois idiois mathtais epeluen panta\). To his own (\idiois\) disciples in private, in distinction from the mass of the people Jesus was in the habit (imperfect tense, \epeluen\) of {disclosing}, revealing, all things (\panta\) in plain language without the parabolic form used before the crowds. This verb \epilu\ occurs in the N.T. only here and in strkjv@Acts:19:39| where the town-clerk of Ephesus says of the troubles by the mob: "It shall be settled in the regular assembly" (\en ti ennomi ekklsii epiluthsetai\). First future passive indicative from \epilu\. The word means to give additional (\epi\) loosening (\lu\), so to explain, to make plainer, clearer, even to the point of revelation. This last is the idea of the substantive in strkjv@2Peter:1:20| where even the Revised Version has it: "No prophecy of scripture is of private interpretation" (\psa prophteia graphs idias epiluses ou ginetai\). Here the use of \ginetai\ (comes) with the ablative case (\epiluses\) and the explanation given in verse strkjv@2Peter:1:21|...The prophetic impulse and message came...
rwp@Mark:5:19 @{Go to thy house unto thy friends} (\Hupage eis ton oikon sou pros tous sous\)...no people needed the message about...
rwp@Mark:6:12 @{Preached that men should repent} (\ekruxan hina metanosin\). Constative aorist (\ekruxan\)...description. This was the message of...(Matthew:3:2|) and of Jesus (Mark:1:15|).
rwp@Mark:16:7 @{And Peter} (\kai ti Petri\)...remembered gratefully this special message from...(Luke:24:34; strkjv@1Corinthians:15:5|). See on ¯Matthew:28:7| for discussion of promised meeting in Galilee.
rwp@Info_Matthew @ The word Gospel (\Euaggelion\) comes to mean good news in Greek, though originally a reward for good tidings as in Homer's _Odyssey_ XIV. 152 and in strkjv@2Kings:4:10|. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek \euaggelion\. But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of "word" (\Logos\) in strkjv@John:1:1,14|...presented by Matthew. The message is...
rwp@Matthew:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephan auti\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|...a dream, but the message was...1:16|. Mary is called his "wife" (\tn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\m phobthis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.
rwp@Matthew:1:21 @{Thou shalt call his name Jesus} (\Kalesies to onoma autou Isoun\). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers:13:16; strkjv@1Chronicles:7:27|), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). Songs:Jesus is the Greek form of Joshua (Hebrews:4:8|). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Saviour_ applied to our Lord (Luke:1:47; strkjv@2:11; strkjv@John:4:42|)" (Vincent). He will save (\ssei\) his people from their sins and so be their Saviour (\Str\). He will be prophet, priest, and king, but "Saviour" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (\autos\) will save (\ssei\ with a play on the name Jesus)...of the mission and message of...{From their sins} (\apo tn hamartin autn\). Both sins of omission and of commission. The substantive (\hamartia\) is from the verb (\hamartanein\) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (\apo\) as well as out of (\ex\) our sins. They will be cast into oblivion and he will cover them up out of sight.
rwp@Matthew:3:1 @{Preaching in the wilderness of Judea} (\Krussn en ti ermi ts Ioudaias\)...but soon his startling message drew...
rwp@Matthew:3:2 @{For this is he that was spoken of by Isaiah the prophet} (\houtos gar estin ho rhtheis dia Esaiou tou prophtou\)...interpreting the mission and message of...40:3| where "the prophet refers to the return of Israel from the exile, accompanied by their God" (McNeile). He applies it to the work of John as "a voice crying in the wilderness" for the people to make ready the way of the Lord who is now near. He was only a voice, but what a voice he was. He can be heard yet across the centuries.
rwp@Matthew:4:13 @{Dwelt in Capernaum} (\Katiksen eis Kapharnaoum\). He went first to Nazareth, his old home, but was rejected there (Luke:4:16-31|). In Capernaum (probably the modern \Tell Hm\)...Gentiles came. Here the message of...(\katiksen\) here.
rwp@Matthew:4:17 @{Began Jesus to preach} (\rxato ho Isous krussein\)...year already elsewhere. His message carries...(Matthew:3:2|) being at hand. The same word for "preaching" (\krussein\) from \krux\, herald, is used of Jesus as of John. Both proclaimed the good news of the kingdom. Jesus is more usually described as the Teacher, (\ho didaskalos\) who taught (\edidasken\) the people. He was both herald and teacher as every preacher should be.
rwp@Matthew:10:7 @{As ye go, preach} (\poreuomenoi krussete\). Present participle and present imperative. They were itinerant preachers on a "preaching tour," heralds (\krukes\)...good news. The summary message is...(3:2|) that first startled the country, "the kingdom of heaven has drawn nigh." He echoed it up and down the Jordan Valley. They are to shake Galilee with it as Jesus had done (4:17|). That same amazing message is needed today. But "the apprentice apostles" (Bruce) could tell not a little about the King of the Kingdom who was with them.
rwp@Matthew:11:4 @{The things which ye do hear and see} (\ha akouete kai blepete\). This symbolical message was for John to interpret, not for them.
rwp@Matthew:21:3 @{The Lord} (\ho kurios\)...those who heard the message though...\kuros\, power or authority. In the LXX it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew:10:24|), of the harvest (9:38|), of the vineyard (20:8|), of the emperor (Acts:13:27|), of God (Matthew:11:20; strkjv@11:25|), and often of Jesus as the Messiah (Acts:10:36|). Note strkjv@Matthew:8:25|. This is the only time in Matthew where the words \ho kurios\ are applied to Jesus except the doubtful passage in strkjv@28:6|. A similar usage is shown by Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_. Particularly in Egypt it was applied to "the Lord Serapis" and Ptolemy and Cleopatra are called "the lords, the most great gods" (\hoi kurioi theoi megistoi\). Even Herod the Great and Herod Agrippa I are addressed as "Lord King." In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus "Lord" and that he accepted the appellative and used it as here.
rwp@Matthew:27:19 @{His wife} (\h gun autou\)...his wife sent a message about...(\ti dikaii ekeini\) and her psychical sufferings increased Pilate's superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (\epi tou bmatos\) up over the pavement.
rwp@Matthew:27:24 @{Washed his hands} (\apenipsato tas cheiras\). As a last resort since the hubbub (\thorubos\) increased because of his vacillation. The verb \aponipt\ means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them. {I am innocent of the blood of this righteous man} (or {this blood}); {see ye to it}. (\Athios eimi apo tou haimatos tou dikaiou toutou\ or \tou haimatos toutou\ as some manuscripts have it, \humeis opsesthe\.) The Jews used this symbol (Deuteronomy:21:6; strkjv@Psalms:26:6; strkjv@73:13|)...reference to his wife's message... (26:19|), but I fail to see the ground for that scepticism. The so-called _Gospel of Peter_ says that Pilate washed his hands because the Jews refused to do so.
rwp@Matthew:28:9 @{Jesus met them} (\Isous hupntsen autais\). Came suddenly face to face (\anta, hupo\)...they brooded over the message of...(associative instrumental, \autais\). Cf. strkjv@8:34; strkjv@24:1-6|. Probably the lost portion of Mark's Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary "Hail" (\chairete\). They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John:20:17|). It was a great moment of faith and cheer.
rwp@Matthew:28:10 @{Fear not} (\m phobeisthe\). They were still afraid for joy and embarrassment. Jesus calms their excitement by the repetition of the charge from the angel for the disciples to meet him in Galilee. There is no special mention of Peter ("and Peter") as in strkjv@Mark:16:7|...sure that the special message to...
rwp@Revelation:1:11 @{Write in a book} (\grapson eis biblion\). First aorist active imperative of \graph\ for instantaneous action. The commission covers the whole series of visions which all grow out of this first vision of the Risen Christ. {Send} (\pempson\). First aorist active imperative of \pemp\. Part of the commission from Christ. The names of the seven churches of strkjv@1:4|...given, and the particular message to...2 and 3 and in the same order, the geographical order going north from Ephesus, then east and south to Laodicea. But apparently the whole book was to be read to each of the seven churches. It would probably also be copied at each church.
rwp@Revelation:2:1 @{In Ephesus} (\en Ephesi\). Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts:19:35|), the home of the magic arts (Ephesian letters, strkjv@Acts:19:19|) and of the mystery-cults, place of Paul's three years' stay (Acts:19:1-10; strkjv@20:17-38|), where Aquila and Priscilla and Apollos laboured (Acts:18:24-28|), where Timothy wrought (I and II Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts:19:38|), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (_Letters to the Seven Churches_, p. 210) calls it "the City of Change." {These things} (\tade\)...here, once with the message to...(2:1,8,12,18; strkjv@2:1,7,14|), only once elsewhere in N.T. (Acts:21:11|). {He that holdeth} (\ho kratn\). Present active articular participle of \krate\, a stronger word than \echn\ in strkjv@1:16|, to which it refers. {He that walketh} (\ho peripatn\). Present active articular participle of \peripate\, an allusion to strkjv@1:13|. These two epithets are drawn from the picture of Christ in strkjv@1:13-18|, and appropriately to conditions in Ephesus describe Christ's power over the churches as he moves among them.
rwp@Revelation:2:21 @{I gave her time} (\edka auti chronon\). First aorist active indicative of \didmi\...a definite visit or message of...{That she should repent} (\hina metanosi\). Sub-final use of \hina\ with first aorist active subjunctive of \metanoe\. {And she willeth not} (\kai ou thelei\). "And she is not willing." Blunt and final like strkjv@Matthew:23:37|. {To repent of} (\metanosai ek\). First aorist (ingressive) active infinitive with \ek\, "to make a change out of," the usual construction with \metanoe\ in this book (2:22; strkjv@9:20ff.; strkjv@16:11|), with \apo\ in strkjv@Acts:8:22|. \Porneia\ (fornication) here, but \moicheu\ (to commit adultery) in verse 22|.
rwp@Revelation:3:21 @{He that overcometh} (\ho nikn\). Absolute nominative again as in strkjv@3:12|, but resumed this time by the dative \auti\ as in strkjv@2:26|. {To sit} (\kathisai\). First aorist active infinitive of \kathiz\. This promise grows out of the prophecy that the saints will share in the Messiah's rule, made to the twelve (Matthew:19:28; strkjv@Luke:22:29f.|), repeated by Paul (1Corinthians:6:2f.|), enlarged in strkjv@Revelation:22:1-5| (to last forever, strkjv@2Timothy:2:11f.|). James and John took this hope and promise literally (Mark:10:40|) not metaphorically. {As I also overcame} (\hs kag eniksa\). First aorist active indicative of \nika\, looking back on the victory as over in the past. In strkjv@John:16:33| before the Cross Jesus says \Eg nenikka ton kosmon\ (perfect active), emphasizing the abiding effect of the victory. {Sat down} (\ekathisa\). "I took my seat" (Hebrews:1:3|) where Christ is now (Revelation:22:3; strkjv@Colossians:3:1|). Cf. strkjv@1John:5:4; strkjv@Revelation:2:27f|...Each has a special message suited...
rwp@Revelation:11:3 @{I will give} (\ds\). Future active of \didmi\. The speaker may be God (Beckwith) or Christ (Swete) as in strkjv@2:13; strkjv@21:6| or his angel representative (22:7,12ff.|). The idiom that follows is Hebraic instead of either the infinitive after \didmi\ as in strkjv@2:7; strkjv@3:21; strkjv@6:4; strkjv@7:2; strkjv@13:7,15; strkjv@16:8| or \hina\ with the subjunctive (9:5; strkjv@19:8|) we have \kai prophteusousin\ (and they shall prophesy). {Unto my two witnesses} (\tois dusin martusin mou\). Dative case after \ds\. The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted. {Clothed} (\periblmenous\). Perfect passive participle of \periball\ as often before (7:9,13; strkjv@10:1|, etc.). But Aleph A P Q here read the accusative plural in \-ous\, while C has the nominative in \-oi\. Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative \peribeblemenois\ agreeing with \martusin\. {In sackcloth} (\sakkous\). Accusative retained with this passive verb as in strkjv@7:9,13|. See strkjv@6:12| for \sakkos\ and also strkjv@Matthew:3:4|...The dress suited the message... (Matthew:11:21|).
rwp@Revelation:11:8 @{Their dead bodies lie} (\to ptma autn\). Old word from \pipt\ (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew:14:12|), here the singular (some MSS. \ptmata\, plural) as belonging to each of the \autn\ (their) like \stomatos autn\ (their mouth) in verse 5|. Songs:also in verse 9|. No word in the Greek for "lie." {In} (\epi\). "Upon," as in verse 6|, with genitive (\ts plateias\), the broad way (\hodou\ understood), from \platus\ (broad) as in strkjv@Matthew:6:5|, old word (Revelation:21:21; strkjv@22:2|). {Of the great city} (\ts poles ts megals\). Clearly Jerusalem in view of the closing clause (\hopou--estaurth\), though not here called "the holy city" as in verse 2|, and though elsewhere in the Apocalypse Babylon (Rome) is so described (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,16,18,19,21|). {Which} (\htis\). Which very city, not "whichever." {Spiritually} (\pneumatiks\). This late adverb from \pneumatikos\ (spiritual) occurs in the N.T. only twice, in strkjv@1Corinthians:2:14|...Spirit in interpreting God's message and...(allegorical sense). For this use of \pneumatikos\ see strkjv@1Corinthians:10:3f|. Judah is called Sodom in strkjv@Isaiah:1:9f.; strkjv@Ezekiel:16:46,55|. See also strkjv@Matthew:10:15; strkjv@11:23|. Egypt is not applied to Israel in the O.T., but is "an obvious symbol of oppression and slavery" (Swete). {Where also their Lord was crucified} (\hopou kai ho kurios autn estaurth\). First aorist passive indicative of \stauro\, to crucify, a reference to the fact of Christ's crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John:15:20|).
rwp@Revelation:21:5 @{Behold, I make all things new} (\Idou kaina poi panta\). The first time since strkjv@1:8| that God has been represented as speaking directly, though voices have come out of the throne before (21:3|) and out of the sanctuary (16:1,17|)...of the Presence. This message is...(7:14; strkjv@17:7; strkjv@21:6; strkjv@22:6|), but to the entire world of the blessed. See strkjv@Isaiah:43:18f.| for the words (\Idou eg poi kaina\). The idea of a new heaven and a new earth is in strkjv@Isaiah:65:17; strkjv@66:22; strkjv@Psalms:102:25f|. For the locative here with \epi\ (\epi ti throni\) see strkjv@7:10; strkjv@19:4| (genitive more usual, strkjv@4:9f.; strkjv@5:1,7,13|, etc.). See strkjv@20:11| for the picture. {And he saith} (\kai legei\). Probably this means a change of speakers, made plain by \moi\ (to me) in many MSS. An angel apparently (as in strkjv@14:13; strkjv@19:9f.|) assures John and urges him to write (\grapson\ as in strkjv@1:11; strkjv@2:1,8,12,18; strkjv@3:1,7,14; strkjv@14:3|). The reason given (\hoti\, for) is precisely the saying in strkjv@22:6| and he uses the two adjectives (\pistoi kai althinoi\) employed in strkjv@19:11| about God himself, and strkjv@3:14| about Christ. In strkjv@19:9| \althinoi\ occurs also about "the words of God" as here. They are reliable and genuine.
rwp@Revelation:22:7 @{And behold, I come quickly} (\kai idou erchomai tachu\). Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in verses 12,16|. About Christ coming quickly see strkjv@2:5,16; strkjv@3:11; strkjv@16:15|, and already in strkjv@1:2f|. Once more we must recall that \tachu\ and \en tachei\ are according to God's time, not ours (2Peter:3:8|). {Blessed} (\makarios\). This beatitude is like in substance the first (1:3|) and is in Christ's own words like the one in strkjv@16:15|. This book is here called a "prophecy" (\prophteias\) as in verses 10,18,19|...from God, a direct message from...
rwp@Info_Revelation @ THE APOCALYPTIC STYLE The book claims to be an apocalypse (Revelation:1:1|) and has to be treated as such. It is an unveiling (\apokalupsis\, from \apokalupt\) or revelation of Jesus Christ, a prophecy, in other words, of a special type, like Ezekiel, Zechariah, and Daniel in the Old Testament. There was a considerable Jewish apocalyptic literature by this time when John wrote, much of it B.C., some of it A.D., like the Book of Enoch, the Apocalypse of Baruch, the Book of Jubilees, the Assumption of Moses, the Psalms of Solomon, the Testaments of the Twelve Patriarchs, the Sibylline Oracles, some of them evidently "worked over by Christian hands" (Swete). Jesus himself used the apocalyptic style at times (Mark:13; strkjv@Matthew:24,25; strkjv@Luke:21|). Paul in strkjv@1Corinthians:14| spoke of the unpremeditated apocalyptic utterances in the Christian meetings and suggested restraints concerning them. "The Revelation of John is the only written apocalypse, as it is the only written prophecy of the Apostolic age.... The first Christian apocalypse came on the crest of this long wave of apocalyptic effort" (Swete)...desire to deliver a message in...
rwp@Info_Revelation @ THE READERS OF THE BOOK The whole book is sent to the seven churches in Asia (Revelation:1:4|)...There is a special message to...(chapters strkjv@Revelation:2; 3|), suited to the peculiar needs of each church and with a direct reference to the geography and history of each church and city, so Ramsay holds (_The Letters to the Seven Churches_). The book is to be read aloud in each church (1:3|). One can imagine the intense interest that the book would arouse in each church. Children are charmed to hear the Apocalypse read. They do not understand the symbols, but they see the pictures in the unfolding panorama. There were other churches in the Province of Asia besides these seven, but these form a circle from Ephesus where John had lived and wrought. They do present a variety of churches, not necessarily all types, and by no means a chart of seven dispensations of Christian history.
rwp@Info_Romans @ THE PURPOSE Paul tells this himself. He had long cherished a desire to come to Rome (Acts:19:21|) and had often made his plans to do so (Romans:1:13|) which were interrupted (Romans:15:22|), but now he definitely plans to go from Jerusalem, after taking the contribution there (Romans:15:26|), to Rome and then on to Spain (Romans:15:24,28|). Meanwhile he sends this Epistle that the Romans may know what Paul's gospel really is (Romans:1:15; strkjv@2:16|). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. Songs:in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Romans:1:17|) of both Gentile (Romans:1:18-32|) and Jew (Romans:2:1-3:20|) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans:3:21-5:21|). This new life of faith in Christ should lead to holiness of life (sanctification, chapters strkjv@Romans:6-8|)...message. He had a message for...(Romans:15:20|), but he has no hesitation in going on to Rome.
rwp@Romans:10:8 @{But what saith it?} (\alla ti legei?\). That is "the from faith righteousness." {The word of faith} (\to rma ts pistes\). The gospel message concerning faith (objective genitive). Only here. In contrast to the law. {Which we preach} (\ho krussomen\). The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator's instinct and with rhetorical skill (Sanday and Headlam)...facts about the gospel message about...
rwp@Romans:11:11 @{Did they stumble that they might fall?} (\m eptaisan hina pessin?\). Negative answer expected by \m\ as in verse 1|. First aorist active indicative of \ptai\, old verb, to stumble, only here in Paul (see strkjv@James:3:2|), suggested perhaps by \skandalon\ in verse 9|. If \hina\ is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between \ptai\, to stumble, and \pipt\, to fall, and take \pessin\ as effective aorist active subjunctive to fall completely and for good. \Hina\, as we know, can be either final, sub-final, or even result. See strkjv@1Thessalonians:5:4; strkjv@1Corinthians:7:29; strkjv@Galatians:5:17|. Paul rejects this query in verse 11| as vehemently as he did that in verse 1|. {By their fall} (\ti autn paraptmati\). Instrumental case. For the word, a falling aside or a false step from \parapipt\, see strkjv@5:15-20|. {Is come}. No verb in the Greek, but \ginetai\ or \gegonen\ is understood. {For to provoke them to jealousy} (\eis to parazlsai\). Purpose expressed by \eis\ and the articular infinitive, first aorist active, of \parazlo\, for which verb see strkjv@1Corinthians:10:22|...the Jews rejected his message... (Acts:13:45ff.; strkjv@28:28|, etc.). {The riches of the world} (\ploutos kosmou\). See strkjv@10:12|. {Their loss} (\to httma autn\). Songs:perhaps in strkjv@1Corinthians:6:7|, but in strkjv@Isaiah:31:8| defeat is the idea. Perhaps so here. {Fulness} (\plrma\). Perhaps "completion," though the word from \plro\, to fill, has a variety of senses, that with which anything is filled (1Corinthians:10:26,28|), that which is filled (Ephesians:1:23|). {How much more?} (\posi mallon\). Argument _a fortiori_ as in verse 24|. Verse 25| illustrates the point.
rwp@Romans:16:25 @Verses 25-27| conclude the noble Epistle with the finest of Paul's doxologies. {To him that is able} (\ti dunameni\). Dative of the articular participle of \dunamai\. See similar idiom in strkjv@Ephesians:3:20|. {To stablish} (\strixai\). First aorist active infinitive of \striz\, to make stable. {According to my gospel} (\kata to euaggelion mou\). Same phrase in strkjv@2:16; strkjv@2Timothy:2:8|...a book, but Paul's message as...{The preaching} (\to krugma\). The proclamation, the heralding. {Of Jesus Christ} (\Isou Christou\). Objective genitive, "about Jesus Christ." {Revelation} (\apokalupsin\). "Unveiling." {Of the mystery} (\mustriou\). Once unknown, but now revealed. {Kept in silence} (\sesigmenou\). Perfect passive participle of \siga\, to be silent, state of silence. {Through times eternal} (\chronois ainiois\). Associative instrumental case, "along with times eternal" (Robertson, _Grammar_, p. 527). See strkjv@1Corinthians:2:6,7,10|.
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