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rwp@1Corinthians:3:6 @{I planted} (\eg ephuteusa\). First aorist active indicative of old verb \phuteu\. This Paul did as Luke tells us in strkjv@Acts:18:1-18|. {Apollos watered} (\Apolls epotisen\). Apollos irrigated the church there as is seen in strkjv@Acts:18:24-19:1|. Another aorist tense as in verse 2|. {But God gave the increase} (\alla ho theos uxanen\). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9|). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.

rwp@1Corinthians:3:8 @{Are one} (\hen eisin\). The neuter singular again (\hen\, not \heis\) as with the interrogative \ti\ and the indefinite \ti\. By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written. {According to his own labour} (\kata ton idion kopon\). God will bestow to each the reward that his labour deserves. That is the pay that the preacher is sure to receive. He may get too little or too much here from men. But the due reward from God is certain and it will be adequate however ungrateful men may be.

rwp@1Corinthians:3:15 @{Shall be burned} (\katakasetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zmithsetai\). First future passive indicative of \zmi\, old verb from \zmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de sthsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\houts de hs dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.

rwp@1Corinthians:4:12 @{We toil} (\kopimen\). Common late verb for weariness in toil (Luke:5:5|), {working with our own hands} (\ergazomenoi tais idiais chersin\) instrumental case \chersin\ and not simply for himself but also for Aquila and Priscilla as he explains in strkjv@Acts:20:34|. This personal touch gives colour to the outline. Paul alludes to this fact often (1Thessalonians:2:9; strkjv@2Thessalonians:3:8; strkjv@1Corinthians:9:6; strkjv@2Corinthians:11:7|). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317. {Being reviled we bless} (\loidoroumenoi eulogoumen\). Almost the language of Peter about Jesus (1Peter:2:23|) in harmony with the words of Jesus in strkjv@Matthew:5:44; strkjv@Luke:6:27|. {Being persecuted we endure} (\dikomenoi anechometha\). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in strkjv@2Corinthians:4:7-10; strkjv@6:3-10| for an interpretation of his language here.

rwp@1Corinthians:9:6 @{Have we not a right to forbear working?} (\ouk echomen exousian m ergazesthai;\). By \\ (or) Paul puts the other side about Barnabas (the only allusion since the dispute in strkjv@Acts:15:39|, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts:13; 14|), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Phillipians:4:15|). Here both negatives have their full force. Literally, Do we not have (\ouk echomen\, expecting the affirmative reply) the right not (\m\, negative of the infinitive \ergazesthai\) to do manual labour (usual meaning of \ergazomai\ as in strkjv@4:12|)?" There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent.

rwp@1Corinthians:15:10 @{What I am} (\ho eimi\). Not, {who} (\hos\), but {what} (\ho\), neuter singular. His actual character and attainments. All "by the grace of God" (\chariti theou\). {I laboured more abundantly than they all} (\perissoteron autn pantn ekopiasa\). This is sober fact as shown by the Acts and Paul's Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen.

rwp@1Corinthians:15:58 @{Be ye steadfast, unmovable} (\hedraioi ginesthe, ametakintoi\). "Keep on becoming steadfast, unshaken." Let the sceptics howl and rage. Paul has given rational grounds for faith and hope in Christ the Risen Lord and Saviour. Note practical turn to this great doctrinal argument. {Work} (\ergon\), {labour} (\kopos\, toil). The best answer to doubt is work.

rwp@1Corinthians:16:19 @{The churches of Asia} (\hai ekklsiai ts Asias\). True of the Roman province (Acts:10:10,26; strkjv@Colossians:1:6; strkjv@2:1; strkjv@4:13,16|). The gospel spread rapidly from Ephesus. {With the church that is in their house} (\sun ti kat' oikon autn ekklsii\). Paul had long ago left the synagogue for the school house of Tyrannus (Acts:19:9|). But Aquila and Prisca opened their house here for the services. The churches had to meet where they could. Paul had laboured and lived with this family in Corinth (Acts:18:2|) and now again in Ephesus (Acts:18:19; strkjv@20:34|). It was their habit wherever they lived (Romans:16:5|).

rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@1Thessalonians:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnmoneu\ in strkjv@1:3|. {Night and day} (\nuktos kai hmeras\). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. Songs:in strkjv@3:10|. {That we might not burden any of you} (\pros to m epibarsai tina humn\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekruxamen\). {We heralded} (from \krux\, herald) to you, common verb for preach.

rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin humn\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.

rwp@1Thessalonians:5:12 @{Them that labour among you} (\tous kopintas en humin\). Old word for toil even if weary. {And are over you in the Lord} (\kai proistamenous humn en Kurii\). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them. {And admonish you} (\kai nouthetountas humas\). Old verb from \nouthets\ and this from \nous\ (mind) and \tithmi\, to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.

rwp@1Timothy:4:10 @{To this end} (\eis touto\). The godliness (\eusebeia\) of verse 8|. See strkjv@2Corinthians:6:10| as Paul's own commentary. {We labour} (\kopimen\, strkjv@Colossians:1:29|) {and strive} (\kai agnizometha\, strkjv@Colossians:1:29|). Both Pauline words. {Because we have set our hope} (\hoti elpikamen\). Perfect active indicative of \elpiz\ (Romans:15:12|). {Saviour of all men} (\str pantn anthrpn\). See strkjv@1:1| for \str\ applied to God as here. Not that all men "are saved" in the full sense, but God gives life (6:13|) to all (Acts:17:28|). {Specially of them that believe} (\malista pistn\). Making a distinction in the kinds of salvation meant. "While God is potentially Saviour of all, He is actually Saviour of the \pistoi\" (White). Songs:Jesus is termed "Saviour of the World" (John:4:42|). Cf. strkjv@Galatians:6:10|.

rwp@1Timothy:5:17 @{The elders that rule well} (\hoi kals proesttes presbuteroi\). See verse 1| for ordinary sense of \presbuteros\ for "older man." But here of position in same sense as \episkopos\ (3:2|) as in strkjv@Titus:1:5| = \episkopos\ in verse 7|. Cf. Luke's use of \presbuteros\ (Acts:20:17|) = Paul's \episkopous\ (Acts:20:28|). \Proesttes\ is second perfect active participle of \proistmi\ (intransitive use) for which see strkjv@3:4|. {Let be counted worthy} (\axiousthsan\). Present passive imperative of \axio\, to deem worthy (2Thessalonians:1:11|). With genitive case here. {Of double honour} (\dipls tims\). Old and common contract adjective (\diploos\, two-fold, in opposition to \haploos\, single fold). But why "of double honour"? See strkjv@6:1| for "of all honour." White suggests "remuneration" rather than "honour" for \tims\ (a common use for price or pay). Liddon proposes "honorarium" (both honour and pay and so "double"). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. {Especially those who labour in word and teaching} (\malista hoi kopintes en logi kai didaskalii\). Either those who work hard or toil (usual meaning of \kopia\, strkjv@2Timothy:2:6|) in preaching and teaching (most probable meaning. See verse 18|) or those who teach and preach and not merely preside (a doubtful distinction in "elders" at this time). See strkjv@Titus:1:8f|. See both \kopia\ and \proistamai\ used for same men (elders) in strkjv@1Thessalonians:5:12| and the use of \kopia\ in strkjv@1Corinthians:15:10; strkjv@16:16|.

rwp@1Timothy:5:18 @{Thou shalt not muzzle} (\ou phimseis\). Prohibition by \ou\ and future (volitive) indicative of \phimo\ (from \phimos\, muzzle), old word, quoted also in strkjv@1Corinthians:9:9| as here from strkjv@Deuteronomy:25:4|, and for the same purpose, to show the preacher's right to pay for his work. See strkjv@1Corinthians:9:9| for \alonta\ ({when he treadeth out the corn}). {The labourer is worthy of his hire} (\axios ho ergats tou misthou autou\). These words occur in precisely this form in strkjv@Luke:10:7|. It appears also in strkjv@Matthew:10:10| with \ts trophs\ (food) instead of \tou misthou\. In strkjv@1Corinthians:9:14| Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in strkjv@Acts:20:35| or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For \ergats\ (labourer) see strkjv@Phillipians:3:2|.

rwp@2Corinthians:7:13 @{We joyed the more exceedingly} (\perissoters mallon echarmen\). Double comparative (pleonastic use of \mallon\, more, with \perissoters\, more abundantly) as is common in the _Koin_ (Mark:7:36; strkjv@Phillipians:1:23|). {For the joy of Titus} (\epi ti chari Titou\). On the basis of (\epi\) the joy of Titus who was proud of the outcome of his labours in Corinth. {Hath been refreshed} (\anapepautai\). Perfect passive indicative of \anapau\. Cf. strkjv@1Corinthians:16:18| for this striking verb.

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

rwp@2Corinthians:11:27 @{In labour and travail} (\kopi kai mochthi\). Both old words for severe work, combined here as in strkjv@1Thessalonians:2:9; strkjv@2Thessalonians:3:8|, "by toil and moil" (Plummer). The rest of the list is like the items in strkjv@2Corinthians:6:4ff|. {In cold} (\en psuchei\). Old word from \psuch\, to cool by blowing. See strkjv@Acts:28:2|. See the picture of the aged Paul later in the Roman dungeon (2Timothy:4:9-18|).

rwp@2John:1:8 @{Look to yourselves} (\blepete heautous\). Imperative active with reflexive pronoun as in strkjv@Mark:13:9|. The verb often used absolutely (Phillipians:3:2|) like our "look out." {That ye lose not} (\hina m apoleste\). Negative purpose with \hina m\ and first aorist active subjunctive of \apollumi\. This is the correct text (B), not \apolesmen\ (we). Likewise \apolabte\ (that ye receive), not \apolabmen\ (we). {Which we have wrought} (\ha rgasametha\). This is also correct, first aorist middle indicative of \ergazomai\, to work (John:6:27f.|). John does not wish his labour to be lost. See strkjv@Romans:1:27| for this use of \apolamban\ for receiving. See strkjv@John:4:36| for \misthos\ in the harvest. The "full reward" (\misthon plr\) is the full day's wages which each worker will get (1Corinthians:3:8|). John is anxious that they shall hold on with him to the finish.

rwp@2Thessalonians:3:2 @{And that we may be delivered} (\kai hina rusthmen\). A second and more personal petition (Milligan). First aorist passive subjunctive of \ruomai\, old verb to rescue. Note change in tense from present to aorist (effective aorist). {From unreasonable and evil men} (\apo tn atopn kai ponrn anthrpn\). Ablative case with \apo\. Originally in the old Greek \atopos\ (\a\ privative and \topos\) is out of place, odd, unbecoming, perverse, outrageous, both of things and persons. \Ponros\ is from \pone\, to work (\ponos\), looking on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as he had in Thessalonica. {For all have not faith} (\ou gar pantn h pistis\). Copula \estin\ not expressed. \Pantn\ is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.

rwp@2Thessalonians:3:8 @{For nought} (\drean\). Adverbial accusative, as a gift, gift-wise (\drea\, gift, from \didmi\). Same claim made to the Corinthians (2Corinthians:11:7|), old word, in LXX, and papyri. He lodged with Jason, but did not receive his meals _gratis_, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (verse 10|). See strkjv@1Thessalonians:2:9| for labour and travail, and night and day (\nuktos kai hmeras\, genitive of time, by night and by day). See strkjv@1Thessalonians:2:9| for rest of the verse in precisely the same words.

rwp@2Timothy:2:6 @{The husbandman that laboureth} (\ton kopinta gergon\). "The toiling tiller of the soil" (\gergon\, from \g\ and \erg\, worker of the earth). See \gergion\ (field) in strkjv@1Corinthians:3:9| and also strkjv@1Corinthians:9:7|. {First} (\prton\). As is natural and right. {To partake} (\metalambanein\). Old word as in strkjv@Acts:2:46| to share in. Paul elsewhere uses \metech\ as in strkjv@1Corinthians:9:12|.

rwp@Acts:8:4 @{They therefore} (\hoi men oun\). Demonstrative \hoi\ as often (1:6|, etc.) though it will make sense as the article with the participle \diasparentes\. The general statement is made here by \men\ and a particular instance (\de\) follows in verse 5|. The inferential particle (\oun\) points back to verse 3|, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (1:4|), but they had remained long after that and were not carrying the gospel to the other peoples (1:8|). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those "scattered abroad" (\diasparentes\, second aorist passive participle of \diaspeir\). This verb means disperse, to sow in separate or scattered places (\dia\) and so to drive people hither and thither. Old and very common verb, especially in the LXX, but in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Went about} (\dilthon\). Constative second aorist active of \dierchomai\, to go through (from place to place, \dia\). Old and common verb, frequent for missionary journeys in the Acts (5:40; strkjv@8:40; strkjv@9:32; strkjv@11:19; strkjv@13:6|). {Preaching the word} (\euaggelizomenoi ton logon\). Evangelizing or gospelizing the word (the truth about Christ). In strkjv@11:19| Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. "The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel" (Alvah Hovey).

rwp@Acts:18:8 @{Crispus} (\Krispos\). Though a Jew and ruler of the synagogue (cf. strkjv@13:15|), he had a Latin name. Paul baptized him (1Corinthians:1:14|) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1Corinthians:1:14-17|). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue. {With all his house} (\sun holi ti oiki autou\). Another household conversion, for Crispus "believed (\episteusen\) in the Lord with all his house." {Hearing believed and were baptized} (\akouontes episteuon kai ebaptizonto\). Present active participle and imperfect indicatives active and passive, expressing repetition for the "many" others who kept coming to the Lord in Corinth. It was a continual revival after Silas and Timothy came and a great church was gathered here during the nearly two years that Paul laboured in Corinth (possibly A.D. 51 and 52).

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|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (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:20:25 @{And now, behold} (\kai nun, idou\). Second time and solemn reminder as in verse 22|. {I know} (\eg oida\). Emphasis on \eg\ which is expressed. {Ye all} (\humeis pantes\). In very emphatic position after the verb \opsesthe\ (shall see) and the object (my face). Twice Paul will write from Rome (Phillipians:2:24; strkjv@Philemon:1:22|) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1Timothy:1:3; strkjv@3:14; strkjv@4:13|) and Troas (2Timothy:4:13|) and Miletus (2Timothy:4:20|). There need be no surprise that Paul's fears turned out otherwise. He had reason enough for them. {Among whom I went about} (\en hois dilthon\). Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured.

rwp@Acts:20:34 @{Ye yourselves} (\autoi\). Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there. {These hands} (\hai cheires hautai\). Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs (\chreiais\) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Timothy:5:23|). {Ministered} (\hupretsan\). First aorist active of \huprete\, to act as under rower, old verb, but in the N.T. only in strkjv@Acts:13:36; strkjv@20:34; strkjv@24:23|. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands" (1Corinthians:4:12|). "As he held them up, they saw a tongue of truth in every seam that marked them" (Furneaux).

rwp@Acts:20:35 @{I gave you an example} (\hupedeixa\). First aorist active indicative of \hupodeiknumi\, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Luke:6:47|). \Hupodeigma\ means example (John:13:15; strkjv@James:5:10|). Songs:Paul appeals to his example in strkjv@1Corinthians:11:1; strkjv@Phillipians:3:17|. \Panta\ is accusative plural of general reference (in all things). {Songs:labouring ye ought to help} (\houts kopintas dei antilambanesthai\). So, as I did. Necessity (\dei\). Toiling (\kopintas\) not just for ourselves, but to help (\antilambanesthai\), to take hold yourselves (middle voice) at the other end (\anti\). This verb common in the old Greek, but in the N.T. only in strkjv@Luke:1:54; strkjv@Acts:20:35; strkjv@1Timothy:6:2|. This noble plea to help the weak is the very spirit of Christ (1Thessalonians:5:14; strkjv@1Corinthians:12:28; strkjv@Romans:5:6; strkjv@14:1|). In strkjv@1Thessalonians:5:14| \antechesthe tn asthenountn\ we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea. {He himself said} (\autos eipen\). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other _Agrapha_ of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on \makarion\ see on strkjv@Matthew:5:3-11|) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

rwp@Acts:24:16 @{Herein} (\en touti\). His whole confession of belief in verses 14,15|. {Do I also exercise myself} (\kai autos ask\). "Do I also myself take exercise," take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. {Void of offence} (\aproskopon\). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, _Vocabulary_) use the word to mean "free from hurt or harm." It is a privative and \proskopt\ (to cut or stumble against). Page likes "void of offence" since that can be either active "not stumbling" as in strkjv@Phillipians:1:10| or passive "not stumbled against" as in strkjv@1Corinthians:10:32| (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds "alway" (\dia pantos\), a bold claim for a consistent aim in life. "Certainly his conscience acquitted him of having caused any offence to his countrymen" (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (23:1f.|).

rwp@Acts:27:18 @{As we laboured exceedingly with the storm} (\sphodrs cheimazomenn hmn\). Genitive absolute with present passive participle of \cheimaz\, old verb to afflict with a tempest (\cheima\, stormy weather), to toss upon the waves, here alone in N.T. {They began to throw overboard} (\ekbaln epoiounto\). Literally, "They began to make (inchoative imperfect middle of \poie\) a casting out" (\ekboln\ from \ekball\, to cast out, old word, only here in N.T.). Cf. Latin _jacturam facere_. This to lighten the ship by throwing overboard the cargo. The grain in the ship would shift and make it list and so added to the danger. {They cast out} (\eripsan\). Third person plural aorist active of \ript\, not \eripsamen\ as Textus Receptus. {With their own hands} (\autocheires\). Old word (\autos, cheir\) but here alone in N.T. Vivid and graphic touch by Luke who, of course, watched every movement day by day. {The tackling} (\tn skeun\). The furniture of the ship that could be spared. It was becoming desperate.

rwp@Colossians:1:29 @{Whereunto} (\eis ho\). That is "to present every man perfect in Christ." {I labour also} (\kai kopi\). Late verb \kopia\, from \kopos\ (toil), to grow weary from toil (Matthew:11:28|), to toil on (Phillipians:2:16|), sometimes for athletic training. In papyri. {Striving} (\agnizomenos\). Present middle participle of common verb \agnizomai\ (from \agn\, contest, as in strkjv@2:1|), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. {Working} (\energeian\). Our word "energy." Late word from \energs\ (\en, ergon\), efficiency (at work). Play on the word here with the present passive participle of \energe, energoumenn\ (energy energized) as in strkjv@Ephesians:1:19f|. Paul was conscious of God's "energy" at work in him "mightily" (\en dunamei\), "in power" like dynamite.

rwp@Colossians:3:11 @{Where} (\hopou\). In this "new man" in Christ. Cf. strkjv@Galatians:3:28|. {There cannot be} (\ouk eni\). \Eni\ is the long (original) form of \en\ and \estin\ is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek \Helln\ and Jew \Ioudaios\) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (\peritom\) and uncircumcision (\akrobustia\) put the Jewish picture with the cleavage made plainer (cf. strkjv@Ephesians:2|). The Greeks and Romans regarded all others as barbarians (\barbaroi\, strkjv@Romans:1:14|), users of outlandish jargon or gibberish, onomatopoetic repetition (\bar-bar\). {A Scythian} (\Skuths\) was simply the climax of barbarity, _bar-baris barbariores_ (Bengel), used for any rough person like our "Goths and Vandals." {Bondman} (\doulos\, from \de\, to bind), {freeman} (\eleutheros\, from \erchomai\, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity. {But Christ is all} (\alla panta Christos\). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural \panta\ is more inclusive than the singular \pn\ would be. {And in all} (\kai en psin\). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word \adelphos\ (brother).

rwp@Colossians:4:1 @{That which is just and equal} (\to dikaion kai tn isotta\). Paul changes from \to ison\ (like \to dikaion\, neuter singular adjective with article for abstract idea) to the abstract substantive \isots\, old word, in N.T. only here and strkjv@2Corinthians:8:13f|. If employers always did this, there would be no labour problem. {A Master in heaven} (\Kurion en ourani\). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.

rwp@Ephesians:6:9 @{And forbear threatening} (\anientes tn apeiln\). Present active participle of \animi\, old verb, to loosen up, to relax. "Letting up on threatening." \Apeil\ is old word for threat, in N.T. only here and strkjv@Acts:4:29; strkjv@9:1|. {Both their Master and yours} (\kai autn kai humn ho kurios\). He says to "the lords" (\hoi kurioi\) of the slaves. Paul is not afraid of capital nor of labour. {With him} (\par' auti\). "By the side of him (God)."

rwp@Galatians:1:2 @{All the brethren which are with me} (\hoi sun emoi pantes adelphoi\). The same phrase in strkjv@Phillipians:4:21| in distinction from the saints in verse 22|. Probably the small company of travelling companions. {Unto the churches of Galatia} (\tais ekklsiais ts Galatias\). A circular letter therefore to all the churches in the province (both South Galatia and North Galatia if he really laboured there).

rwp@Galatians:4:11 @{I am afraid of you} (\phoboumai humas\). He shudders to think of it. {Lest by any means I have bestowed labour upon you in vain} (\m ps eiki kekopiaka eis humas\). Usual construction after a verb of fearing about what has actually happened (\m ps\ and the perfect active indicative of \kopia\, to toil wearily). A fear about the future would be expressed by the subjunctive. Paul fears that the worst has happened.

rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eidlatreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zlos\ or \zloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\kmoi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.

rwp@Hebrews:9:12 @{Through his own blood} (\dia tou idiou haimatos\). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7|), but he offered his own blood. He is both victim and High Priest. See the same phrase in strkjv@13:12; strkjv@Acts:20:28|. {Once for all} (\ephapax\). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7|). {Into the holy place} (\eis ta hagia\). Here, as in verses 8,24| heaven itself. {Having obtained} (\heuramenos\). First aorist middle (indirect) participle of \heurisk\, simultaneous action with \eislthen\, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John:10:17|). \Lutrsis\ (from \lutro\) is a late word for the act of ransoming (cf. \lutron\, ransom), in O.T. only here and strkjv@Luke:1:68; strkjv@2:38|. But \apolutrsis\ elsewhere (as in strkjv@Luke:21:28; strkjv@Romans:3:24; strkjv@Hebrews:9:15; strkjv@11:35|). For "eternal" (\ainian\, here feminine form) see strkjv@6:2|. The author now turns to discuss the better sacrifice (9:13-10:18|) already introduced.

rwp@James:5:4 @{The hire} (\ho misthos\). Old word for wages (Matthew:20:8|). {Labourers} (\ergatn\). Any one who works (\ergazomai\), especially agricultural workers (Matthew:9:37|). {Who mowed} (\tn amsantn\). Genitive plural of the articular first aorist active participle of \ama\ (from \hama\, together), old verb, to gather together, to reap, here only in N.T. {Fields} (\chras\). Estates or farms (Luke:12:16|). {Which is of you kept back by fraud} (\ho aphustermenos aph' humn\). Perfect passive articular participle of \aphustere\, late compound (simplex \hustere\ common as strkjv@Matthew:19:20|), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form. {The cries} (\hai boai\). Old word from which \boa\ comes (Matthew:3:3|), here only in N.T. The stolen money "cries out" (\krazei\), the workers cry out for vengeance. {That reaped} (\tn therisantn\). Genitive plural of the articular participle first aorist active of \theriz\ (old verb from \theros\, summer, strkjv@Matthew:24:32|), to reap, to harvest while summer allows (Matthew:6:26|). {Have entered} (\eiselluthan\). Perfect active third person plural indicative of \eiserchomai\, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in \-asi\. {Of the Lord of Sabaoth} (\Kuriou Sabath\). "Of the Lord of Hosts," quotation from strkjv@Isaiah:5:9| as in strkjv@Romans:9:29|, transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like \Pantokratr\ (Revelation:4:8|). God hears the cries of the oppressed workmen even if the employers are deaf.

rwp@John:4:36 @{Already he that reapeth receiveth wages} (\d ho therizn misthon lambanei\). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke:10:7; strkjv@2Timothy:2:6|). John does not use \misthos\ (reward) again, but \karpos\ (15:2-16|), "fruit for life eternal" (cf. strkjv@4:14|). {That he that soweth and he that reapeth may rejoice together} (\hina ho speirn homou chairi kai ho therizn\). Final use of \hina\ with present active subjunctive of \chair\, to rejoice, in the singular with \ho speirn\ (the sower) and to be repeated with \ho therizn\ (the reaper). The adverb \homou\ (together) elsewhere in N.T. only strkjv@20:4; strkjv@21:2; strkjv@Acts:2:1|. Usually considerable time passes between the sowing and the reaping as in verse 35|. Amos (Amos:9:13|) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isaiah:9:3|). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.

rwp@John:4:38 @{I sent} (\eg apesteila\). Emphatic use of \eg\ and first aorist active indicative of \apostell\ common in John for to send. {Whereon ye have not laboured} (\ho ouch humeis kekopiakate\). Perfect active indicative of \kopia\ for which see strkjv@4:6|. Songs:also \kekopiakasin\ in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman. {Others} (\alloi\: Jesus, the Baptist, the prophets). {And ye} (\kai humeis\). Emphatic contrast. {Have entered} (\eiselluthate\). Perfect active indicative of \eiserchomai\. {Into their labour} (\eis ton kopon autn\). Into the fruit and blessed results of their toil (\kopos\). This is always true as seen in strkjv@Acts:8:5-7,14f|.

rwp@John:4:44 @{For Jesus himself testified} (\autos gar Isous emartursen\). John's explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mark:6:4; strkjv@Matthew:13:57; strkjv@Luke:4:24| in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca. {A prophet hath no honour in his own country} (\prophts en ti idii patridi timn ouk echei\). What is meant by \patridi\? In the Synoptics (Luke:4:24; strkjv@Mark:6:4; strkjv@Matthew:13:57|) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by "his own country"? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (4:1-3|). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (verse 45|). But even so this is probably John's meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.

rwp@John:6:7 @{Two hundred pennyworth of bread} (\diakosin dnarin artoi\). "Loaves of two hundred denarii." The Roman coin originally for ten asses (afterwards sixteen), about 16 2/3 cents. The denarius was the usual pay for a day's labour (Matthew:20:2,9,13|). This item in strkjv@Mark:6:37|, but not in Matthew or Luke. {That every one may take a little} (\hina hekastos brachu labi\). Final clause with \hina\ and second aorist active subjunctive of \lamban\. This detail in John alone.

rwp@John:7:20 @{The multitude} (\ho ochlos\). Outside of Jerusalem (the Galilean crowd as in verses 11f.|) and so unfamiliar with the effort to kill Jesus recorded in strkjv@5:18|. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (7:13,15,25,26,30,32|, etc.), the multitude from Galilee and elsewhere (10-13,20,31,40,49|), the common people of Jerusalem (25|), the Roman soldiers (45f.|). {Thou hast a devil} (\daimonion echeis\). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew:11:18; strkjv@Luke:7:33|). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).

rwp@John:12:5 @{Sold} (\eprath\). First aorist passive indicative of \piprask\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosin dnarin\). Genitive of price. Same item in strkjv@Mark:14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edoth ptchois\). First aorist passive indicative of \didmi\ with dative case \ptchois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

rwp@John:21:24 @{That is} (\houtos estin\). The one just mentioned in verse 20|, "the disciple whom Jesus loved." {And wrote these things} (\kai ho grapsas tauta\). Here there is a definite statement that the Beloved Disciple wrote this book. {We know} (\oidamen\). The plural here seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness. Probably we see here a verse added by a group of elders in Ephesus where John had long laboured.

rwp@Luke:4:22 @{Bare him witness} (\emarturoun\). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14|) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb \marture\ is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive \martur\ is seen in our English \martyr\, one who witnesses even by his death to his faith in Christ. {And wondered} (\kai ethaumazon\). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus. {At the words of grace} (\epi tois logois ts charitos\). See on ¯Luke:1:30; strkjv@2:52| for this wonderful word \charis\ so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, \ekporeuomenois\) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. {Is not this Joseph's son?} (\Ouchi huios estin Isph houtos;\). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of \ouchi\ intensive form of \ouk\ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in strkjv@3:23|. He does not stop here to correct this misconception because the truth has been already amply presented in strkjv@1:28-38; strkjv@2:49|. This popular conception of Jesus as the son of Joseph appears also in strkjv@John:1:45|. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark:6:3|; the carpenter's son, strkjv@Matthew:13:55|). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. Songs:the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.

rwp@Luke:10:7 @{In that same house} (\en auti ti oikii\). Literally, in the house itself, not "in the same house" (\en ti auti oikii\), a different construction. A free rendering of the common Lukan idiom is, "in that very house." {Eating} (\esthontes\). An old poetic verb \esth\ for \esthi\ that survives in late Greek. {Such things as they give} (\ta par' autn\). "The things from them." {For the labourer is worthy of his hire} (\axios gar ho ergats tou misthou autou\). In strkjv@Matthew:10:10| we have \ts trophs autou\ (his food). strkjv@1Timothy:5:18| has this saying quoted as scripture. That is not impossible if Luke wrote by A.D. 62. Paul there however may quote only strkjv@Deuteronomy:25:4| as scripture and get this quotation either from strkjv@Luke:10:7| or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy. {Go not from house to house} (\m metabainete ex oikias eis oikian\). As a habit, \m\ and the present imperative, and so avoid waste of time with such rounds of invitations as would come.

rwp@Luke:16:28 @{That he may testify} (\hops diamarturtai\). An old verb for solemn and thorough (\dia-\) witness. The Rich Man labours under the delusion that his five brothers will believe the testimony of Lazarus as a man from the dead.

rwp@Mark:6:8 @{Save a staff only} (\ei m rabdon monon\). Every traveller and pilgrim carried his staff. Bruce thinks that Mark has here preserved the meaning of Jesus more clearly than strkjv@Matthew:10:10| (nor staff) and strkjv@Luke:9:3| (neither staff). This discrepancy has given trouble to commentators. Grotius suggests no second staff for Matthew and Luke. Swete considers that Matthew and Luke report "an early exaggeration of the sternness of the command." "Without even a staff is the _ne plus ultra_ of austere simplicity, and self-denial. Men who carry out the spirit of these precepts will not labour in vain" (Bruce).

rwp@Info_Matthew @ There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King's Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

rwp@Matthew:9:38 @{That he send forth labourers} (\hops ekbali ergatas\). Jesus turns from the figure of the shepherdless sheep to the harvest field ripe and ready for the reapers. The verb \ekball\ really means to drive out, to push out, to draw out with violence or without. Prayer is the remedy offered by Jesus in this crisis for a larger ministerial supply. How seldom do we hear prayers for more preachers. Sometimes God literally has to push or force a man into the ministry who resists his known duty.

rwp@Matthew:10:10 @{No wallet} (\m pran\). Better than "scrip." It can be either a travelling or bread bag. Deissmann (_Light from the Ancient East_, pp. 108f.) shows that it can mean the beggar's collecting bag as in an inscription on a monument at Kefr Hanar in Syria: "While Christianity was still young the beggar priest was making his rounds in the land of Syria on behalf of the national goddess." Deissmann also quotes a pun in the _Didaskalia=Const. Apost_. 3, 6 about some itinerant widows who said that they were not so much \chrai\ (spouseless) as \prai\ (pouchless). He cites also Shakespeare, _Troilus and Cressida_ III. iii. 145: "Time hath, my lord, a wallet at his back, wherein he puts alms for oblivion." {For the labourer is worthy of his food} (\axios gar ho ergats ts trophs autou\). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke:10:7|) has the same words with \misthou\ (reward) instead of \trophs\ (food). In strkjv@1Timothy:5:18| Paul quotes Luke's form as scripture (\h graph\) or as a well-known saying if confined to the first quotation. The word for workman here (\ergats\) is that used by Jesus in the prayer for labourers (Matthew:9:38|). The well-known _Didach_ or _Teaching of the Twelve_ (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mark:6:6-13|) and Luke (Luke:9:1-6|) vary slightly from Matthew in some of the details of the instructions of Jesus.

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

rwp@Philippians:4:3 @{True yokefellow} (\gnsie sunzuge\). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word \sunzuge\. Unfortunately for that view \gnsie\ is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was. {Help these women} (\sunlambanou autais\). Present middle imperative of \sunlamban\, to seize (Matthew:26:55|), to conceive (Luke:1:24|), then to take hold together with one (associative instrumental case), to help as here (Luke:5:7|). "Take hold with them." {They laboured with me} (\sunthlsan moi\). First aorist active indicative of \sunathle\ (for which see strkjv@1:27|) with associative instrumental case (\moi\). {With Clement also} (\meta kai Klmentos\). There is no evidence that he was Clement of Rome as the name is common. {In the book of life} (\en bibli zs\). The only instance of this expression in the N.T. outside of the Apocalypse (3:5; strkjv@13:8; strkjv@17:8|, etc.). Hence real Christians in spite of their bickerings.

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\). This demonstrative seven times here, once with the message to each church (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:14:13 @{Write} (\Grapson\). First aorist active imperative of \graph\ as in strkjv@1:11|. John's meditation is broken by this command. This new beatitude (\makarioi\, Blessed) for the Christian dead goes farther than Paul's words (1Thessalonians:4:14-16; strkjv@1Corinthians:15:18|). Probably "from henceforth" (\ap' arti\) goes with "those who die in the Lord," giving comfort to those facing persecution and death. {That they may rest} (\hina anapasontai\). Purpose clause with \hina\ and the second future passive of \anapau\. {From their labours} (\ek tn kopn autn\). From the toils, the wearinesses, but not from the activities (\erga\), for these "follow with them." There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.