NT-EPISTLES.filter - rwp Nation:
rwp@
1Corinthians:1:5 @{That} (\hoti\). Explicit specification of this grace of God given to the Corinthians. Paul points out in detail the unusual spiritual gifts which were their glory and became their peril (chapters strkjv@1Corinthians:12-14|). {Ye were enriched in him} (\eploutisthte en auti\). First aorist passive indicative of \ploutiz\, old causative verb from \ploutos\, wealth, common in Attic writers, dropped out for centuries, reappeared in LXX. In N.T. only three times and alone in Paul (1Corinthians:1:5; strkjv@2Corinthians:6:10,11|). The Christian finds his real riches in Christ, one of Paul's pregnant phrases full of the truest mysticism. {In all utterance and all knowledge} (\en panti logi kai pasi gnsei\). One detail in explanation of the riches in Christ. The outward expression (\logi\) here is put before the inward knowledge (\gnsei\) which should precede all speech. But we get at one's knowledge by means of his speech. Chapters strkjv@1Corinthians:12-14| throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in strkjv@1Corinthians:13:1,2|, the greater gifts of strkjv@12:31|. It was a marvellously endowed church in spite of their perversions.
rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christi Isou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenth sophia hmin apo theou\). Note \egenth\, became (first aorist passive and indicative), not \n\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosun te kai hagiasmos kai apolutrsis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosun, hagiasmos, apolutrsis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosun\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutrsis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.
rwp@1Corinthians:2:2 @{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\. Paul means that he did not think it fit or his business to know anything for his message beyond this "mystery of God." {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|) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the \scandalon\ of the Incarnation, but Paul kept to the main track on coming to Corinth.
rwp@1Corinthians:2:12 @{But we} (\hmeis de\). We Christians like {us} (\hmin\) in verse 10| of the revelation, but particularly Paul and the other apostles. {Received} (\elabomen\). Second aorist active indicative of \lamban\ and so a definite event, though the constative aorist may include various stages. {Not the spirit of the world} (\ou to pneuma tou kosmou\). Probably a reference to the wisdom of this age in verse 6|. See also strkjv@Romans:8:4,6,7; strkjv@1Corinthians:11:4| (\the pneuma heteron\). {But the spirit which is of God} (\alla to pneuma to ek theou\). Rather, "from God" (\ek\), which proceeds from God. {That we might know} (\hina eidmen\). Second perfect subjunctive with \hina\ to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand "the things that are freely given us by God" (\ta hupo tou theou charisthenta hmin\). First aorist passive neuter plural articular participle of \charizomai\, to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God's revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit.
rwp@1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg\ refers more to the substance. But \lale\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthrpins sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.
rwp@1Corinthians:3:2 @{I fed you with milk, not with meat} (\gala humas epotisa, ou brma\). Note two accusatives with the verb, \epotisa\, first aorist active indicative of \potiz\, as with other causative verbs, that of the person and of the thing. In the LXX and the papyri the verb often means to irrigate. \Brma\ does not mean meat (flesh) as opposed to bread, but all solid food as in "meats and drinks" (Hebrews:9:7|). It is a zeugma to use \epotisa\ with \brma\. Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel.
rwp@1Corinthians:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\hs m labn\). This neat participial clause (second aorist active of \lamban\) with \hs\ (assumption) and negative \m\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.
rwp@1Corinthians:5:3 @{For I verily} (\eg men gar\). Emphatic statement of Paul's own attitude of indignation, \eg\ in contrast with \humeis\. He justifies his demand for the expulsion of the man. {Being absent} (\apn\) Although absent (concessive participle) and so of \parn\ though present. Each with locative case (\ti smati, ti pneumati\). {Have already judged} (\d kekrika\). Perfect active indicative of \krin\. I have already decided or judged, as though present (\hs parn\). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5|. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4|, {ye being gathered together} (\sunachthentn humn\, first aorist passive participle of \sunag\, in regular assembly) {and my spirit} (\kai tou emou pneumatos\) with the assembly (he means) {and meeting in the name of our Lord Jesus} (\en ti onomati tou Kuriou [hmn] Isou\) with the power of the Lord Jesus (\sun ti dunamei tou Kuriou hmn Isou\), though this clause can be taken with the infinitive to deliver (\paradounai\). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" (\sunachthentn\) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts:13:8ff.|) as Peter did against Ananias and Sapphira (Acts:5:1ff.|).
rwp@1Corinthians:5:5 @{To deliver such an one unto Satan} (\paradounai ton toiouton ti Satani\). We have the same idiom in strkjv@1Timothy:1:20| used of Hymenius and Alexander. In strkjv@2Corinthians:12:7| Paul speaks of his own physical suffering as a messenger (\aggelos\) of Satan. Paul certainly means expulsion from the church (verse 2|) and regarding him as outside of the commonwealth of Israel (Ephesians:2:11f.|). But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2Thessalonians:3:14f.|). {For the destruction of the flesh} (\eis olethron ts sarkos\). Both for physical suffering as in the case of Job:(Job:2:6|) and for conquest of the fleshly sins, remedial punishment. {That the spirit may be saved} (\hina to pneuma sthi\). The ultimate purpose of the expulsion as discipline. Note the use of \to pneuma\ in contrast with \sarx\ as the seat of personality (cf. strkjv@3:15|). Paul's motive is not merely vindictive, but the reformation of the offender who is not named here nor in strkjv@2Corinthians:2:5-11| if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin.
rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\graios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kain ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hmn etuth Christos\). First aorist passive indicative of \thu\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-th\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:6:4 @{If then ye have to judge things pertaining to this life} (\bitika men oun kritria ean echte\). Note emphatic position (proleptic) of \bitika kritria\ (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, \ean echte\). If \kathizete\ (do ye set) is indicative and interrogative, then by "who are of no account in the church" (\tous exouthenmenous en ti ekklsii\) Paul means the heathen as in verse 1|. If \kathizete\ be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.
rwp@1Corinthians:6:18 @{Flee} (\pheugete\). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses 13-17|) and also ruins the body itself. {Without the body} (\ektos tou smatos\). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (\entos tou smatos\) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (\ho porneun\) {sins against his own body} (\eis to idion sma hamartanei\) in a sense not true of other dreadful sins. The fornicator takes his body which belongs to Christ and unites it with a harlot. In fornication the body is the instrument of sin and becomes the subject of the damage wrought. In another sense fornication brings on one's own body the two most terrible bodily diseases that are still incurable (gonorrhea and syphilis) that curse one's own body and transmit the curse to the third and fourth generation. Apart from the high view given here by Paul of the relation of the body to the Lord no possible father or mother has the right to lay the hand of such terrible diseases and disaster on their children and children's children. The moral and physical rottenness wrought by immorality defy one's imagination.
rwp@1Corinthians:6:19 @{Your body is a temple} (\to sma humn naos estin\). A sanctuary as in strkjv@3:16| which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication. {Ye are not your own} (\ouk este heautn\). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.
rwp@1Corinthians:10:20 @{But I say that} (\all' hoti\). The verb \phmi\ (I say) must be repeated from verse 19| before \hoti\. {To demons, and not to God} (\daimoniois kai ou thei\). Referring to LXX text of strkjv@Deuteronomy:32:17|. It is probable that by \ou thei\ Paul means "to a no-god" as also in strkjv@Deuteronomy:32:21| \ep' ouk ethnei\ (by a no-people). This is Paul's reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word \daimonia\ is an adjective \daimonios\ from \daimn\, an inferior deity, and with same idea originally, once in this sense in N.T. (Acts:17:18|). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Ephesians:6:12|) that are under the control of Satan. The word \daimonia\, so common in the Gospels, occurs in Paul's writings only here and strkjv@1Timothy:4:1|. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Romans:1:19-23|) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now.
rwp@1Corinthians:10:23 @See on ¯6:12| for {lawful} (\exestin\) and {expedient} (\sumpherei\). {Edify not} (\ouk oikodomei\). Build up. Explanation of {expedient} (\sumpherei\).
rwp@1Corinthians:11:18 @{First of all} (\prton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomenn hmn en ekklsii\). Genitive absolute. Here \ekklsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou\).
rwp@1Corinthians:11:28 @{Let a man prove himself} (\dokimazet anthrpos heauton\). Test himself as he would a piece of metal to see if genuine. Such examination of one's motives would have made impossible the disgraceful scenes in verses 20ff|.
rwp@1Corinthians:12:8 @{To one} (\hi men\). Demonstrative \hos\ with \men\ in dative case, to this one. The distribution or correlation is carried on by \alli de\ (verses 8,9,10|), \heteri de\ (verses 9,10|) for variety, nine manifestations of the Spirit's work in verses 8-10|. {The Word of wisdom} (\logos sophias\). Old words. \Logos\ is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom (2:7|) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit). {The word of knowledge} (\logos gnses\). This gift is insight (illumination) according to (\kata\) the same Spirit.
rwp@1Corinthians:12:13 @{Were we all baptized into one body} (\hmeis pantes eis hen sma ebaptisthmen\). First aorist passive indicative of \baptiz\ and so a reference to a definite past event with each of them of different races, nations, classes, when each of them put on the outward badge of service to Christ, the symbol of the inward changes already wrought in them by the Holy Spirit (Galatians:3:27; strkjv@Romans:6:2ff.|). {And were all made to drink of one Spirit} (\kai pantes hen pneuma epotisthmen\). First aorist passive indicative of \potiz\, old verb, to give to drink. The accusative \hen pneuma\ is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.
rwp@1Corinthians:14:5 @{Except he interpret} (\ektos ei m diermneui\). Pleonastic combination of \ektos\ (preposition except) and \ei m\ (if not, unless) as in strkjv@15:2; strkjv@1Timothy:5:19|. For use of \ei\ with subjunctive rather than \ean\ see strkjv@Phillipians:3:12| (common enough in the _Koin_, Robertson, _Grammar_, pp. 1017f., condition of third class). On the verb see on ¯12:30; strkjv@Luke:24:27; strkjv@Acts:9:36|. {Receive} (\labi\). Second aorist (ingressive) active subjunctive of \lamban\, may get edification.
rwp@1Corinthians:15:9 @{The least} (\ho elachistos\). True superlative, not elative. Explanation of the strong word \ektrma\ just used. See strkjv@Ephesians:3:8| where he calls himself "less than the least of all saints" and strkjv@1Timothy:1:15| the "chief" (\prtos\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Corinthians:11:5f.,23|). {Because I persecuted the church of God} (\edixa tn ekklsian tou theou\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?
rwp@1John:2:8 @{Again a new commandment} (\palin entoln kainn\). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, strkjv@3:11f.), but new in practice. For this use of \palin\ for a new turn see strkjv@John:16:28|. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. {True in him and in you} (\althes en auti kai en humin\). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 6|). {Because} (\hoti\). Explanation of the paradox. {Is passing away} (\paragetai\). Present middle indicative of \parag\, old verb, to lead by, to go by (intransitive), as in strkjv@Matthew:20:30|. Night does pass by even if slowly. See this verb in verse 17| of the world passing by like a procession. {True} (\althinon\). Genuine, reliable, no false flicker. {Already shineth} (\d phainei\). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. strkjv@John:1:5-9|), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See strkjv@1:5|.
rwp@1John:2:11 @{Blinded} (\etuphlsen\). First aorist active indicative of \tuphlo\, the very verb and form used in strkjv@2Corinthians:4:4| of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats verse 9|, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes.
rwp@1John:3:3 @{Set on him} (\ep' auti\). Resting upon (\epi\) with locative rather than \eis\, looking to, strkjv@Acts:24:15|. That is upon Christ (Brooke), upon God (D. Smith), upon God in Christ (Westcott). {Purifieth himself} (\hagnizei heauton\). Present active indicative of \hagniz\, old verb, from \hagnos\ (pure from contamination), used of ceremonial purifications (John:11:55; strkjv@Acts:21:24,26| as in strkjv@Exodus:19:10|) and then of personal internal cleansing of heart (James:4:8|), soul (1Peter:1:22|), self (here). Cf. strkjv@Phillipians:2:12f.| the work of both God and man. {As he is pure} (\kaths ekeinos hagnos estin\). As in strkjv@2:6; strkjv@3:9| \ekeinos\ (emphatic demonstrative) refers to Christ. Christ can be termed \hagnos\ "in virtue of the perfection of his humanity" (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans:8:29|).
rwp@1John:3:5 @{He} (\ekeinos\). As in verse 3; strkjv@John:1:18|. {Was manifested} (\ephanerth\). Same form as in verse 2|, but here of the Incarnation as in strkjv@John:21:1|, not of the second coming (1John:2:28|). {To take away sins} (\hina tas hamartias ari\). Purpose clause with \hina\ and first aorist active subjunctive of \air\ as in strkjv@John:1:29|. In strkjv@Isaiah:53:11| we have \anapher\ for bearing sins, but \air\ properly means to lift up and carry away (John:2:16|). Songs:in strkjv@Hebrews:10:4| we find \aphaire\ and strkjv@Hebrews:10:11| \periaire\, to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural \hamartias\ here, as in strkjv@Colossians:1:14|, not singular (collective sense) \hamartian\ as in strkjv@John:1:29|. {And in him is no sin} (\kai hamartia en auti ouk estin\). "And sin (the sinful principle) in him is not." As Jesus had claimed about himself (John:7:18; strkjv@8:46|) and as is repeatedly stated in the N.T. (2Corinthians:5:21; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@9:13|).
rwp@1John:4:2 @{Hereby know ye} (\en touti ginskete\). Either present active indicative or imperative. The test of "the Spirit of God" (\to pneuma tou theou\) here alone in this Epistle, save verse 13|. With the clamour of voices then and now this is important. The test (\en touti\, as in strkjv@3:19|) follows. {That Jesus Christ is come in the flesh} (\Isoun Christon en sarki elluthota\). The correct text (perfect active participle predicate accusative), not the infinitive (\elluthenai\, B Vg). The predicate participle (see strkjv@John:9:22| for predicate accusative with \homologe\) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in strkjv@2John:1:7| with \erchomenon\ (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in strkjv@1Corinthians:12:3| and for the Incarnation and Resurrection of Jesus in strkjv@Romans:10:6-10|.
rwp@1John:4:9 @{Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\. The Incarnation as in strkjv@3:5|. Subjective genitive as in strkjv@2:5|. {In us} (\en hmin\). In our case, not "among us" nor "to us." Cf. strkjv@Galatians:1:16|. {Hath sent} (\apestalken\). Perfect active indicative of \apostell\, as again in verse 14|, the permanent mission of the Son, though in verse 10| the aorist \apesteilen\ occurs for the single event. See strkjv@John:3:16| for this great idea. {His only-begotten Son} (\ton huion autou ton monogen\). "His Son the only-begotten" as in strkjv@John:3:16|. John applies \monogens\ to Jesus alone (John:1:14,18|), but Luke (Luke:7:12; strkjv@8:42; strkjv@9:38|) to others. Jesus alone completely reproduces the nature and character of God (Brooke). {That we might live through him} (\hina zsmen di' autou\). Purpose clause with \hina\ and the first aorist (ingressive, get life) active subjunctive of \za\. "Through him" is through Christ, who is the life (John:14:6|). Christ also lives in us (Galatians:2:20|). This life begins here and now.
rwp@1John:5:6 @{This} (\houtos\). Jesus the Son of God (verse 5|). {He that came} (\ho elthn\). Second aorist active articular participle of \erchomai\, referring to the Incarnation as a definite historic event, the preexistent Son of God "sent from heaven to do God's will" (Brooke). {By water and blood} (\di' hudatos kai haimatos\). Accompanied by (\dia\ used with the genitive both as instrument and accompaniment, as in strkjv@Galatians:5:13|) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father's audible witness, and because at the Cross his work reached its culmination ("It is finished," Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John:19:34|), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (\en\ this time rather than \dia\) and the article (\ti\ locative case) argues for two separate events with particular emphasis on the blood ("not only" \ouk monon\, "but" \all'\) which the Gnostics made light of or even denied. {It is the Spirit that beareth witness} (\to pneuma estin to marturoun\). Present active articular participle of \marture\ with article with both subject and predicate, and so interchangeable as in strkjv@3:4|. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry. {Because} (\hoti\). Or declarative "that." Either makes sense. In strkjv@John:15:26| Jesus spoke of "the Spirit of truth" (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John:14:6|) without denying personality for the Holy Spirit.
rwp@1John:5:11 @{That God gave} (\hoti edken ho theos\). Declarative \hoti\ in apposition with \marturia\ as in verse 14; strkjv@John:3:19|. Note aorist active indicative \edken\ (from \didmi\) as in strkjv@3:23f.|, the great historic fact of the Incarnation (John:3:16|), but the perfect \dedken\ in strkjv@1John:3:1| to emphasize the abiding presence of God's love. {Eternal life} (\zn ainion\). Anarthrous emphasizing quality, but with the article in strkjv@1:2|. {In his Son} (\en ti huii autou\). This life and the witness also. This is why Jesus who is life (John:14:6|) came to give us abundant life (John:10:10|).
rwp@1Peter:1:9 @{Receiving} (\komizomenoi\). Present middle participle of \komiz\, old verb, to receive back, to get what is promised (5:4; strkjv@Hebrews:10:36|). {The end of your faith} (\to telos ts pistes\). The conclusion, the culmination of faith (2Corinthians:3:13; strkjv@Romans:2:21f.; strkjv@10:4|). See strkjv@Hebrews:12:2| of Jesus as "Pioneer and Perfecter of Faith." {Even the salvation of your souls} (\strian psuchn\). No "even" in the text, just the accusative of apposition with \telos\, viz., final salvation.
rwp@1Peter:1:12 @{To whom} (\hois\). Dative plural of the relative pronoun. To the prophets who were seeking to understand. Bigg observes that "the connexion between study and inspiration is a great mystery." Surely, but that is no argument for ignorance or obscurantism. We do the best that we can and only skirt the shore of knowledge, as Newton said. {It was revealed} (\apekaluphth\). First aorist passive indicative of \apokalupt\, old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research. {Did they minister} (\dikonoun\). Imperfect active of \diakone\, old verb, to minister, "were they ministering." {Have been announced} (\anggel\). Second aorist passive indicative of {anaggell}, to report, to bring back tidings (John:4:25|). {Through them} (\dia tn\). Intermediate agent (\dia\), "the gospelizers" (\tn euaggelisamenn\, articular first aorist middle participle of \euaggeliz\, to preach the gospel). {By the Holy Ghost} (\pneumati hagii\). Instrumental case of the personal agent, "by the Holy Spirit" (without article). {Sent forth from heaven} (\apostalenti\). Second aorist passive participle of \apostell\ in instrumental case agreeing with \pneumati hagii\ (the Spirit of Christ of verse 11|. {Desire} (\epithumousin\). Eagerly desire (present active indicative of \epithume\, to long for). {To look into} (\parakupsai\). First aorist active infinitive of \parakupt\, old compound to peer into as in strkjv@Luke:24:12; strkjv@John:20:5,11; strkjv@James:1:25|, which see. For the interest of angels in the Incarnation see strkjv@Luke:2:13f|.
rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegnsmenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \proginsk\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \prognsin theou\ in verse 2|. {Before the foundation of the world} (\pro katabols kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabols kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabol\ (from \kataball\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phanerthentos de\). First aorist (ingressive) passive participle of \phanero\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou tn chronn\). Like \ep' eschatou tn hmern\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' hums\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).
rwp@1Peter:2:7 @{The preciousness} (\h tim\). Or "the honour." Explanation of \entimon\ and \ou m kataischunthi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste\, opposite of \pisteu\ (Luke:24:11|). {Was made the head of the corner} (\egenth eis kephaln gnias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephaln gnias=akrogniaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.
rwp@1Peter:2:9 @{But ye} (\humeis de\). In contrast with the disobedient ones. {An elect race} (\genos eklekton\). From strkjv@Isaiah:43:20|. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23|). {A royal priesthood} (\basileion hierateuma\). From strkjv@Exodus:19:6| (cf. strkjv@Revelation:1:6; strkjv@5:10|). The official in Christian churches is \presbuteros=episcopos\, not \hiereus\. We are all \hiereis\ (priests). Cf. strkjv@2:5|. {A holy nation} (\ethnos hagion\). Also from strkjv@Exodus:19:6|, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles). {A people for God's own possession} (\laos eis peripoisin\). The idea here occurs in strkjv@Exodus:19:5; strkjv@Deuteronomy:7:6; strkjv@14:2; strkjv@26:18|, where we have \laos periousios\ as in strkjv@Titus:2:14| (alone in the N.T.), and in strkjv@Malachi:3:17| we find \eis peripoisin\ (for a possession). \Periousios laos\ is a people over and above the others and \peripoisis\ is a possession in a special sense (Ephesians:1:14|). See Paul's use of \periepoisato\ in strkjv@Acts:20:28|. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from _pecus_ (Latin for flock). {That ye may shew forth} (\hops exaggeilte\). Purpose clause with \hops\, rather than \hina\, with the first aorist active subjunctive of \exaggell\, old verb, to tell out, here alone in N.T. {The excellencies} (\tas aretas\). From strkjv@Isaiah:43:21|. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in strkjv@2Peter:1:3,5; strkjv@Phillipians:4:8|; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. Songs:also strkjv@Isaiah:42:12|. See strkjv@Acts:2:11| \ta megaleia tou theou\ (the mighty works of God). {Darkness} (\skotous\). Heathenism. {His marvellous light} (\to thaumaston autou phs\). Christianity. For \thaumaston\ (from \thaumaz\) see strkjv@Matthew:21:42|. For the change from heathenism to Christianity see strkjv@Colossians:1:12; strkjv@Ephesians:5:8-14|.
rwp@1Peter:2:11 @{As sojourners and pilgrims} (\hs paroikous kai parepidmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal\ (I beseech). With the ablative case \tn sarkikn epithumin\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata ts psuchs\). Present middle indicative of \strateu\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.
rwp@1Peter:2:22 @{Who did no sin} (\hos hamartian ouk epoisen\). Quotation from strkjv@Isaiah:53:9|. He has already expressed the sinlessness of Christ in strkjv@1:19|. The next clause is a combination of strkjv@Isaiah:53:9; strkjv@Zephaniah:3:13|. For "guile" (\dolos\) see verse 1|. {Was found} (\heureth\). First aorist passive indicative of \heurisk\. Christ's guilelessness stood the test of scrutiny (Vincent), as Peter knew (Matthew:26:60; strkjv@John:18:38; strkjv@19:4,6|).
rwp@1Peter:2:24 @{Who his own self} (\hos autos\). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22,23|). {Bare our sins} (\annegken tas hamartias hmn\). Second aorist active indicative of \anapher\, common verb of bringing sacrifice to the altar. Combination here of strkjv@Isaiah:53:12; strkjv@Deuteronomy:21:23|. Jesus is the perfect sin offering (Hebrews:9:28|). For Christ's body (\sma\) as the offering see strkjv@1Corinthians:11:24|. "Here St. Peter puts the Cross in the place of the altar" (Bigg). {Upon the tree} (\epi to xulon\). Not tree here as in strkjv@Luke:23:31|, originally just wood (1Corinthians:3:12|), then something made of wood, as a gibbet or cross. Songs:used by Peter for the Cross in strkjv@Acts:5:30; strkjv@10:39|; and by Paul in strkjv@Galatians:3:13| (quoting strkjv@Deuteronomy:21:23|). {Having died unto sins} (\tais hamartiais apogenomenoi\). Second aorist middle participle of \apoginomai\, old compound to get away from, with dative (as here) to die to anything, here only in N.T. {That we might live unto righteousness} (\hina ti dikaiosuni zsmen\). Purpose clause with \hina\ and the first aorist active subjunctive of \za\ with the dative (cf. strkjv@Romans:6:20|). Peter's idea here is like that of Paul in strkjv@Romans:6:1-23|, especially verses 2,10f.|). {By whose stripes ye were healed} (\hou ti mlpi iathte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \mlps\, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. strkjv@1:18|. Writing to slaves who may have received such stripes, Peter's word is effective.
rwp@1Peter:3:19 @{In which also} (\en hi kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \Ne kai\ (Noah also), or \Ench kai\ (Enoch also), or \en hi kai Ench\ (in which Enoch also) which an early scribe misunderstood or omitted \Ench kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kruss\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en hi\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulaki pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulaki\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.
rwp@1Thessalonians:1:8 @{From you hath sounded forth} (\aph' humn exchtai\). Perfect passive indicative of \exche\, late compound verb (\ex, chos, ch, ch\, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo. Nowhere else in the N.T. Songs:"from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the \logos tou Kuriou\" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). {But in every place} (\all' en panti topi\). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. {Your faith to God-ward} (\h pistis humn h pros ton theon\). Literally, {the faith of you that toward the God}. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10|). {Is gone forth} (\exelluthen\). Second perfect active indicative of old verb \exerchomai\, to go out, state of completion like \exchtai\ above. {Songs:that we need not to speak anything} (\hste m chreian echein hms lalein ti\). \Hste\ with the infinitive for actual result as in verse 7|. No vital distinction between \lalein\ (originally to chatter as of birds) and \legein\, both being used in the _Koin_ for speaking and preaching (in the N.T.).
rwp@1Thessalonians:2:16 @{Forbidding us} (\kluontn hms\). Explanatory participle of the idea in \enantin\. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts:18:6ff.|). They not simply oppose his work among the Jews, but also to the Gentiles (\ethnesi\, nations outside of the Abrahamic covenant as they understood it). {That they may be saved} (\hina sthsin\). Final use of \hina\ with first aorist passive subjunctive of \sz\ old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. {To fill up their sins alway} (\eis to anaplrsai autn tas hamartias pantote\). Another example of \eis to\ and the infinitive as in verse 12|. It may either be God's conceived plan to allow the Jews to go on and fill up (\anaplrsai\, note \ana\, fill up full, old verb) or it may be the natural result from the continual (\pantote\) sins of the Jews. {Is come} (\ephthasen\). First aorist (timeless aorist) active indicative of \phthan\ which no longer means to come before as in strkjv@1Thessalonians:4:15| where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active \ephthaken\, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of \eis telos\. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. _Tristis exitus_, Bengel calls it. Paul speaks out of a sad experience.
rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en phni archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \phni\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christi anastsontai prton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.
rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagn\). A late _Koin_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou stros hmn\). Genitive case with \epitagn\. In the LXX \str\ (old word from \sz\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\ts elpidos hmn\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).
rwp@1Timothy:3:6 @{Not a novice} (\m neophuton\). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" (\neos, phu\). Only here in N.T. {Lest} (\hina m\). "That not." {Being puffed up} (\tuphtheis\). First aorist passive participle of \tupho\, old word (from \tuphos\, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; strkjv@6:4; strkjv@2Timothy:3:4|. {He fall into} (\empesi eis\). Second aorist active subjunctive with \hina m\, negative purpose, of \empipt\, old verb, to fall into. Note both \en\ and \eis\ as in strkjv@Matthew:12:11; strkjv@Luke:10:36|. {The condemnation of the devil} (\krima tou diabolou\). See strkjv@Romans:3:8| for \krima\. Best to take \tou diabolou\ as objective genitive, though subjective in verse 7|, "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).
rwp@1Timothy:3:16 @{Without controversy} (\homologoumens\). Old adverb from the participle \homologoumenos\ from \homologe\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to ts eusebeias mustrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikaith en pneumati\). First aorist passive indicative of \dikaio\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\phth aggelois\). First aorist passive indicative of \hora\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\phth\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekruchth en ethnesin\). First aorist passive indicative of \kruss\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuth en kosmi\). First aorist indicative passive again of \pisteu\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelmphth en doxi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.
rwp@1Timothy:4:1 @{Expressly} (\rts\). Late adverb, here alone in N.T., from verbal adjective \rtos\ (from root \re\). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts:1:16|) or to some Christian utterance (2Thessalonians:2:2; strkjv@1Corinthians:14:1ff.|) we do not know. Parry recalls the words of Jesus in strkjv@Matthew:24:10,24|. {In later times} (\en husterois kairois\). Old adjective (Matthew:21:31|) usually as adverb, \husteron\ (Matthew:4:2|). Relative time from the prediction, now coming true (a present danger). {Some shall fall away} (\apostsontai tines\). Future middle of \aphistmi\, intransitive use, shall stand off from, to fall away, apostatize (2Corinthians:12:8|). {From the faith} (\ts pistes\). Ablative case (separation). Not creed, but faith in God through Christ. {Giving heed} (\prosechontes\). Supply \ton noun\ (the mind) as in strkjv@3:8|. {Seducing spirits} (\pneumasin planois\). Old adjective (\plan\, wandering), here active sense (deceiving). As substantive in strkjv@2Corinthians:6:8|. Probably some heathen or the worst of the Gnostics. {Doctrines of devils} (\didaskaliais daimonin\). "Teachings of \daimons\." Definite explanation of the preceding. Cf. strkjv@1Corinthians:10:20f|.
rwp@1Timothy:5:22 @{Lay hands hastily} (\cheiras taches epitithei\). Present active imperative of \epitithmi\ in the sense of approval (ordination) as in strkjv@Acts:6:6; strkjv@13:3|. But it is not clear whether it is the case of ministers just ordained as in strkjv@4:14| (\epithesis\), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (verse 20|) as suits the context. The prohibition suits either situation, or both. {Be partakers of other men's sins} (\koinnei hamartiais allotriais\). Present active imperative of \koinne\ (from \koinnos\, partner) with \m\ in prohibition with associative instrumental case as in strkjv@2John:1:11; strkjv@Romans:12:13|. On \allotrios\ (belonging to another) see strkjv@Romans:14:4|. {Keep thyself pure} (\seauton hagnon trei\). "Keep on keeping thyself pure." Present active imperative of \tre\.
rwp@1Timothy:5:24 @{Evident} (\prodloi\). "Openly plain," "plain before all." Old word, in N.T. only here and strkjv@Hebrews:7:24|. {Going before unto judgment} (\proagousai eis krisin\). See strkjv@1:18| for \proag\. The sins are so plain that they receive instant condemnation. {And some men also they follow after} (\tisin de kai epakolouthousin\). Associative instrumental case \tisin\ with \epakolouthousin\ for which verb see verse 10|, "dog their steps" (Parry) like strkjv@1Peter:2:21|, not clearly manifest at first, but come out plainly at last. How true that is of secret sins.
rwp@1Timothy:6:9 @{Desire to be rich} (\boulomenoi ploutein\). The will (\boulomai\) to be rich at any cost and in haste (Proverbs:28:20|). Some MSS. have "trust in riches" in strkjv@Mark:10:24|. Possibly Paul still has teachers and preachers in mind. {Fall into} (\empiptousin eis\). See on ¯3:6| for \en -- eis\ and ¯3:7| for \pagida\ (snare). {Foolish} (\anotous\). See strkjv@Galatians:3:1,3|. {Hurtful} (\blaberas\). Old adjective from \blapt\, to injure, here alone in N.T. {Drown} (\buthizousin\). Late word (literary _Koin_) from \buthos\ (bottom), to drag to the bottom. In N.T. only here and strkjv@Luke:5:7| (of the boat). Drown in the lusts with the issue "in destruction and perdition" (\eis olethron kai apleian\). Not annihilation, but eternal punishment. The combination only here, but for \olethros\, see strkjv@1Thessalonians:5:3; strkjv@2Thessalonians:1:9; strkjv@1Corinthians:5:5| and for \apleia\, see strkjv@2Thessalonians:2:3; strkjv@Phillipians:3:19|.
rwp@2Corinthians:3:9 @{Of condemnation} (\ts katakrises\). Genitive, that brings condemnation because unable to obey the law. {Is glory} (\doxa\). No copula, but makes the figure bolder. Paul freely admits the glory for the old dispensation. {Of righteousness} (\ts dikaiosuns\). Marked by and leading to righteousness. See strkjv@11:15|. {Much more} (\polli mallon\). Instrumental case, by much more. {Exceed} (\perisseuei\). Overflow.
rwp@2Corinthians:4:4 @{The god of this world} (\ho theos tou ainos toutou\). "Age," more exactly, as in strkjv@1Corinthians:1:20|. Satan is "the god of this age," a phrase nowhere else in the N.T., but Jesus uses the same idea in strkjv@John:12:31; strkjv@14:30| and Paul in strkjv@Ephesians:2:2; strkjv@6:12| and John in strkjv@1John:5:19|. Satan claimed the rule over the world in the temptations with Jesus. {Blinded} (\etuphlsen\). First aorist active of \tuphlo\, old verb to blind (\tuphlos\, blind). They refused to believe (\apistn\) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers. {The light} (\ton phtismon\). The illumination, the enlightening. Late word from \photiz\, to give light, in Plutarch and LXX. In N.T. only in strkjv@2Corinthians:4:4,6|. Accusative case of general reference here with the articular infinitive (\eis to m augasai\ that should not dawn). That is, if \augasai\ is intransitive as is likely, though it is transitive in the old poets (from \aug\, radiance. Cf. German _Auge_=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."
rwp@2Corinthians:4:6 @{God who said} (\ho theos ho eipn\). Paraphrase of strkjv@Genesis:1:3|. {Who shined} (\hos elampsen\). Like a lamp in the heart (cf. strkjv@Matthew:5:15|). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God. {To give the light} (\pros phtismon\). For the illumination. {In the face of Jesus Christ} (\en prospi Isou Christou\). The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See strkjv@2:10| for \prospon\.
rwp@2Corinthians:4:7 @{This treasure} (\ton thsauron touton\). On \thsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeu\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\h huperbol\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--i\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\m ex hmn\).
rwp@2Corinthians:7:3 @{Not to condemn you} (\pros katakrisin ou\). "Not for condemnation." Late word from \katakrin\, found in Vettius Valens, and here only in N.T. {To die together and live together} (\eis to sunapothanein kai sunzin\). "For the dying together (second aorist ingressive active infinitive of \sunapothnsk\) and living together (present active infinitive)." One article (\to\) with both infinitives. You are in our hearts to share death and life.
rwp@2Corinthians:7:8 @{Though} (\ei kai\). If also. Paul treats it as a fact. {With my epistle} (\en ti epistoli\). The one referred to in strkjv@2:3f|. {I do not regret it} (\ou metamelomai\). This verb really means "repent" (be sorry again) which meaning we have transferred to \metanoe\, to change one's mind (not to be sorry at all). See strkjv@Matthew:21:30; strkjv@27:3| for the verb \metamelomai\, to be sorry, to regret as here. Paul is now glad that he made them sorry. {Though I did regret} (\ei kai metemelomn\). Imperfect indicative in the concessive clause. I was in a regretful mood at first. {For I see} (\blep gar\). A parenthetical explanation of his present joy in their sorrow. B D do not have \gar\. The Latin Vulgate has _videns_ (seeing) for \blepn\. {For a season} (\pros hran\). Cf. strkjv@1Thessalonians:2:17|. It was only "for an hour."
rwp@2Corinthians:7:11 @{This selfsame thing} (\auto touto\). "This very thing," "the being made sorry according to God" (\to kata theon lupthnai\, articular first aorist passive infinitive with which \auto touto\ agrees and the proleptic subject of the verb \kateirgasato\. {Earnest care} (\spoudn\). Diligence, from \speud\, to hasten. Cf. strkjv@Romans:12:11|. {Yea} (\alla\). Not adversative use of \alla\, but copulative as is common (half dozen examples here). {Clearing of yourselves} (\apologia\). In the old notion of \apologia\ (self-vindication, self-defence) as in strkjv@1Peter:3:15|. {Indignation} (\aganaktsin\). Old word, only here in N.T. From \aganakteo\ (Mark:10:14|, etc.). {Avenging} (\ekdiksin\). Late word from \ekdike\, to avenge, to do justice (Luke:18:5; strkjv@21:22|), vindication from wrong as in strkjv@Luke:18:7|, to secure punishment (1Peter:2:14|). {Pure} (\hagnous\). Kin to \hagios\ (\haz\, to reverence), immaculate.
rwp@2Corinthians:8:5 @{We had hoped} (\lpisamen\). First aorist active indicative of \elpiz\. "Expected," he means. They went beyond his hopes about them. {First they gave their own selves} (\heautous edkan prton\). First aorist active indicative of \didmi\ (k aorist). "Themselves they gave first." That is the explanation of the generous giving.
rwp@2Corinthians:8:24 @{The proof of your love} (\tn endeixin ts agaps humn\). There is a word here for pastors and deacons who try to protect the churches from the denominational representatives of kingdom causes. {In the face of the churches} (\eis prospon tn ekklsin\). A great host is pictured as watching how the Corinthians will treat these duly accredited agents in the collection (Titus and the other two brethren). It requires courage to stand by such representatives of great causes before stingy saints.
rwp@2Corinthians:10:5 @{Casting down imaginations} (\logismous kathairountes\). The same military figure (\kathairesis\) and the present active participle agreeing with \strateuometha\ in verse 3| (verse 4| a parenthesis). The reasonings or imaginations (\logismous\, old word from \logizomai\, to reckon, only here in N.T. and strkjv@Romans:2:15|) are treated as forts or citadels to be conquered. {Every high thing that is exalted} (\pan hupsma epairomenon\). Same metaphor. \Hupsma\ from \hupso\ is late _Koin_ word (in LXX, Plutarch, Philo, papyri) for height and that figure carried on by \epairomenon\. Paul aims to pull down the top-most perch of audacity in their reasonings against the knowledge of God. We need Paul's skill and courage today. {Bringing every thought into captivity} (\aichmaltizontes pn noma\). Present active participle of \aichmaltiz\, common _Koin_ verb from \aichmaltos\, captive in war (\aichm\, spear, \haltos\ verbal of \haliskomai\, to be taken). See on ¯Luke:21:24|. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For \noma\ (device) see on ¯2:11|. {To the obedience of Christ} (\eis tn hupakon tou Christou\). Objective genitive, "to the obedience unto Christ." That is Paul's conception of intellectual liberty, freedom in Christ. Deissmann (_St. Paul_, p. 141) calls this "the mystic genitive."
rwp@2Corinthians:12:11 @{I am become foolish} (\gegona aphrn\). Perfect active indicative of \ginomai\. In spite of what he said in verse 6| that he would not be foolish if he gloried in the other Paul. But he feels that he has dropped back to the mood of strkjv@11:1,16|. He has been swept on by the memory of the ecstasy. {For I ought to have been commended by you} (\eg gar pheilon huph' humn sunistasthai\). Explanation of "ye compelled me." Imperfect active \pheilon\ of \opheil\, to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But \sunistasthai\ is present passive infinitive, not aorist or perfect passive. He literally means, "I ought now to be commended by you" instead of having to glorify myself. He repeats his boast already made (11:5f.|), that he is no whit behind "the super-extra apostles" (the Judaizers), "though I am nothing" (\ei kai ouden eimi\). Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. strkjv@1Corinthians:15:9; strkjv@1Timothy:1:15f.|).
rwp@2John:1:7 @{Deceivers} (\planoi\). Late adjective (Diodorus, Josephus) meaning wandering, roving (1Timothy:4:1|). As a substantive in N.T. of Jesus (Matthew:27:63|), of Paul (2Corinthians:6:8|), and here. See the verb (\tn planontn hums\) in strkjv@1John:2:26| of the Gnostic deceivers as here and also of Jesus (John:7:12|). Cf. strkjv@1John:1:8|. {Are gone forth} (\exlthan\, alpha ending). Second aorist active indicative of \exerchomai\, perhaps an allusion to the crisis when they left the churches (1John:2:19|, same form). {Even they that confess not} (\hoi m homologountes\). "The ones not confessing" (\m\ regular negative with the participle). The articular participle describes the deceivers (\planoi\). {That Jesus Christ cometh in the flesh} (\Isoun Christon erchomenon en sarki\). "Jesus Christ coming in the flesh." Present middle participle of \erchomai\ treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In strkjv@1John:4:2| we have \elluthota\ (perfect active participle) in this same construction with \homologe\, because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ. {This} (\houtos\). See strkjv@1John:2:18,22; strkjv@5:6,20|. {The deceiver and the antichrist} (\ho planos kai ho antichristos\). Article with each word, as in strkjv@Revelation:1:17|, to bring out sharply each separate phrase, though one individual is referred to. The one _par excellence_ in popular expectation (1John:2:22|), though many in reality (1John:2:18; strkjv@3John:1:7|).
rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthsantes\). First aorist active participle of \exakolouthe\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egnrisamen humin\). First aorist active indicative of \gnriz\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt\ like \epopteu\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autopts\ in strkjv@Luke:1:2|. {Of his majesty} (\ts ekeinou megaleiottos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.
rwp@2Peter:2:4 @{For if God spared not} (\ei gar ho theos ouk epheisato\). First instance (\gar\) of certain doom, that of the fallen angels. Condition of the first class precisely like that in strkjv@Romans:11:21| save that here the normal apodosis (\humn ou pheisetai\) is not expressed as there, but is simply implied in verse 9| by \oiden kurios ruesthai\ (the Lord knows how to deliver) after the parenthesis in verse 8|. {Angels when they sinned} (\aggeln hamartsantn\). Genitive case after \epheisato\ (first aorist middle indicative of \pheidomai\) and anarthrous (so more emphatic, even angels), first aorist active participle of \hamartan\, "having sinned." {Cast them down to hell} (\tartarsas\). First aorist active participle of \tartaro\, late word (from \tartaros\, old word in Homer, Pindar, LXX strkjv@Job:40:15; strkjv@41:23|, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. \Tartaros\ occurs in Enoch strkjv@20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. {Committed} (\paredken\). First aorist active indicative of \paradidmi\, the very form solemnly used by Paul in strkjv@Romans:1:21,26,28|. {To pits of darkness} (\seirois zophou\). \Zophos\ (kin to \gnophos, nephos\) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 17; strkjv@Jude:1:13; strkjv@Hebrews:12:18|. The MSS. vary between \seirais\ (\seira\, chain or rope) and \seirois\ (\seiros\, old word for pit, underground granary). \Seirois\ is right (Aleph A B C), dative case of destination. {To be reserved unto judgment} (\eis krisin troumenous\). Present (linear action) passive participle of \tre\. "Kept for judgment." Cf. strkjv@1Peter:1:4|. Aleph A have \kolazomenous trein\ as in verse 9|. Note \krisis\ (act of judgment).
rwp@2Peter:2:8 @{For} (\gar\). Parenthetical explanation in verse 8| of the remark about Lot. {Dwelling} (\enkatoikn\). Present active participle of \enkatoike\, old but rare double compound, here only in N.T. {In seeing and hearing} (\blemmati kai akoi\). "By sight (instrumental case of \blemma\, old word, from \blep\ to see, here only in N.T.) and hearing" (instrumental case of \ako\ from \akou\, to hear, common as strkjv@Matthew:13:14|). {From day to day} (\hmeran ex hmers\). "Day in day out." Accusative of time and ablative with \ex\. Same idiom in strkjv@Psalms:96:2| for the more common \ex hmeras eis hmeran\. {Vexed} (\ebasanizen\). Imperfect active (kept on vexing) of \basaniz\, old word, to test metals, to torment (Matthew:8:29|). {With their lawless deeds} (\anomois ergois\). Instrumental case of cause, "because of their lawless (contrary to law) deeds." For \anomos\ see strkjv@2Thessalonians:2:8|.
rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\m taches saleuthnai humas\). First aorist passive infinitive of \saleu\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \m\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mde throeisthai\). Old verb \throe\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthnai\)" (Milligan). {Either by spirit} (\mte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mde\ Paul divides into three sources by \mte, mte, mte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mte di' epistols hs di' hmn\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\hs hoti enestken h hmera tou kuriou\). Perfect active indicative of \enistmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enestta\, the things present, and \ta mellonta\, the things future (to come). The use of \hs hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.
rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\m tis humas exapatsi kata mdena tropon\). First aorist active subjunctive of \exapata\ (old verb to deceive, strengthened form of simple verb \apata\) with double negative (\m tis, mdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\m katabat\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \gensetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean m elthi h apostasia prton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\h\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\prton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthi ho anthrpos ts anomias, ho huios ts apleias\). First aorist passive subjunctive after \ean m\ and same condition as with \elthi\. The use of this verb \apokalupt\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.
rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\hste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \hste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessaloniken\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katechn\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.
rwp@2Thessalonians:2:12 @{That they all might be judged} (\hina krithsin pantes\). First aorist passive subjunctive of \krin\, to sift, to judge, with \hina\. Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them" (Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.
rwp@2Timothy:1:10 @{But hath now been manifested} (\phanertheisan de nun\). First aorist passive participle of \phanero\ agreeing with \charin\. See strkjv@Titus:1:3; strkjv@Colossians:1:26; strkjv@3:4| for \phanero\ and the contrast made. {By the appearing} (\dia ts epiphaneias\). Only here of the Incarnation (except the verb, strkjv@Titus:2:11; strkjv@3:4|), but for the second coming see strkjv@Titus:2:13|. {Who abolished death} (\katargsantos men ton thanaton\). First aorist active participle of \katarge\, the very phrase in strkjv@1Corinthians:15:26; strkjv@Hebrews:2:14|. {Brought to light} (\phtisantos de\). First aorist active participle of \phtiz\, literary _Koin_ word for which see strkjv@1Corinthians:4:5; strkjv@Ephesians:1:18|, to turn the light on. {Life and incorruption} (\zn kai aphtharsian\). The opposite of \thanatos\, "life and immortality" (unchangeable life).
rwp@2Timothy:4:8 @{Henceforth} (\loipon\). Accusative case, "for the rest." {There is laid up for me} (\apokeitai moi\). Present passive of \apokeimai\, old verb, to be laid away. See strkjv@Colossians:1:5| for the hope laid away. Paul's "crown of righteousness" (\ho ts dikaiosuns stephanos\, genitive of apposition, the crown that consists in righteousness and is also the reward for righteousness, the victor's crown as in strkjv@1Corinthians:9:25| which see) "is laid away" for him. {At that day} (\en ekeini ti hmeri\). That great and blessed day (1:12,18|). {The righteous judge} (\ho dikaios krits\). "The just judge," the umpire who makes no mistakes who judges us all (2Corinthians:5:10|). {Shall give me} (\apodsei moi\). Future active of \apodidmi\. "Will give back" as in strkjv@Romans:2:6| and in full. {But also to all them that have loved his appearing} (\alla psin tois gapkosin tn epiphaneian autou\). Dative case of the perfect active participle of \agapa\, to love, who have loved and still love his second coming. \Epiphaneia\ here can as in strkjv@1:10| be interpreted of Christ's Incarnation.
rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti ti ekklsii\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philoprteun autn\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philoprtos\, fond of being first (Plutarch), and made like \philopone\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hms\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).
rwp@Acts:1:26 @{He was numbered} (\sunkatepsphisth\). To the Jews the lot did not suggest gambling, but "the O.T. method of learning the will of Jehovah" (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound \sunkatapsphiz\ occurs here alone in the N.T. and elsewhere only in Plutarch (_Them_. 21) in the middle voice for condemning with others. \Sunpsphiz\ occurs in the middle voice in strkjv@Acts:19:19| for counting up money and also in Aristophanes. \Psphiz\ with \dapann\ occurs in strkjv@Luke:14:28| for counting the cost and in strkjv@Revelation:13:18| for "counting" the number of the beast. The ancients used pebbles (\psphoi\) in voting, black for condemning, white (Revelation:2:17|) in acquitting. Here it is used in much the same sense as \katarithme\ in verse 17|.
rwp@Acts:2:39 @{The promise} (\h epaggelia\). The promise made by Jesus (1:4|) and foretold by Joel (verse 18|). {To you} (\humin\). You Jews. To your descendants, sons and daughters of verse 17|. {To all that are afar off} (\psin tois eis makran\. The horizon widens and includes the Gentiles. Those "afar off" from the Jews were the heathen (Isaiah:49:1; strkjv@57:19; strkjv@Ephesians:2:13,17|). The rabbis so used it. {Shall call} (\an proskalestai\). First aorist middle subjunctive with \an\ in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.
rwp@Acts:2:42 @{They continued steadfastly} (\san proskarturountes\). Periphrastic active imperfect of \proskarture\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koinnii\). Old word from \koinnos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koinnia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\ti klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \ti klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).
rwp@Acts:3:13 @{His servant Jesus} (\ton paida Isoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men paredkate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradidmi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.
rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek ts sunaggs ts legomens Libertinn\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \tn\ twice (once before \Libertinn kai Kurnain kai Alexandren\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunztountes ti Stephani\). Present active participle of \sunzte\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).
rwp@Acts:7:4 @{When his father was dead} (\meta to apothanein auton\). \Meta\ with the accusative of the articular infinitive and the accusative of general reference (\auton\), regular Greek idiom. In strkjv@Genesis:11:32| it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in strkjv@Genesis:11:26| because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205). {Wherein ye now dwell} (\eis hn humeis nun katoikeite\). Note \eis\ in the sense of \en\ as often. Note also emphatic use of \humeis\ (ye) and now (\nun\).
rwp@Acts:7:38 @{In the church in the wilderness} (\en ti ekklsii en ti ermi\). Better rendered "congregation" here as in strkjv@Hebrews:2:12| (Psalms:22:22|), the people of Israel gathered at Mt. Sinai, the whole nation. Moses is here represented as receiving the law from an angel as in strkjv@Hebrews:2:2; strkjv@Galatians:3:19| (Deuteronomy:33:2|, LXX) and so was a mediator (\mesits\) or middle man between the angel and the people whereas Jesus is the Mediator of a better covenant (Hebrews:8:6|). But Exodus does not speak of an angel. {Living oracles} (\logia znta\). A \logion\ is a little word (diminutive of \logos\). Common in the old Greek, LXX, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) "Logia of Jesus." Oxyrhynchus papyri fragments called "Logia of Jesus" are of much interest though only fragments. The Greeks used it of the "oracles" or brief sayings from Delphi. In the N.T. the word occurs only four times (Acts:7:38; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). Here the participle \znta\, living, is the same used by Peter (1Peter:2:4f|.), stone (\lithos\) of Christ and Christians. The words from God to Moses are still "living" today. In strkjv@1Peter:4:11| the word is applied to one who speaks \logia theou\ (oracles of God). In strkjv@Romans:3:2| Paul refers to the substance of the law and of prophecy. In strkjv@Hebrews:5:12| the writer means the substance of the Christian religious teaching.
rwp@Acts:7:45 @{Which} (\hn\). Agreeing with \sknn\, not with \tupon\. {In their turn} (\diadexamenoi\). First aorist middle participle of \diadechomai\, to receive through another, to receive in sucession or in turn. Late Greek, only here in N.T. Deissmann (_Bible Studies_, p. 115) argues from a second century B.C. papyrus that \diadochos\ means rather deputy or court official than successor. {With Joshua} (\meta Isou\). With Jesus, the Greek form of Joshua (contracted from Jehoshua, strkjv@Matthew:1:21|), as in strkjv@Hebrews:4:8|. {When they entered on the possession of the nations} (\en ti kataschesei tn ethnn\). Literally "in (or at the time of) the possession of the nations." See on ¯7:5| for the only other N.T. instance of \kataschesis\. {Which} (\hn\). The nations, genitive by attraction to case of \ethnn\. {Thrust out} (\exsen\). First aorist active indicative of \exthe\, to push out, common verb, here, only in N.T. save some MSS. in strkjv@Acts:27:39|.
rwp@Acts:7:49 @{What manner of house} (\Poion oikon\). What sort of a house? This interrogative is sometimes scornful as in strkjv@4:7; strkjv@Luke:6:32ff.| (Page). Songs:Stephen shows by Isaiah that Solomon was right that the temple was not meant to "confine" God's presence and that Jesus had rightly shown that God is a spirit and can be worshipped anywhere by any individual of any race or land. It is a tremendous argument for the universality and spirituality of Christianity free from the shackles of Jewish racial and national limitations, but its very strength only angered the Sanhedrin to desperation.
rwp@Acts:7:51 @{Stiffnecked} (\sklrotrachloi\). From \sklros\ (hard) and \trachlos\, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. {Uncircumcised in heart} (\aperitmtoi kardiais\). Late adjective common in LXX and here only in the N.T. Verbal of \peritemn\, to cut around and \a\ privative. Both of these epithets are applied to the Jews in the O.T. (Exodus:32:9; strkjv@33:3,5; strkjv@34:9; strkjv@Leviticus:26:41; strkjv@Deuteronomy:9:6; strkjv@Jeremiah:6:10|). \Kardiais\ is locative plural like \sin\ (ears), but some MSS. have genitive singular \kardias\ (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Romans:2:29|). They had only the physical circumcision which was useless. {Ye always} (\humeis aei\). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed. {Resist} (\antipiptete\). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers:27:14|). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.
rwp@Acts:8:1 @{Was consenting} (\n suneudokn\). Periphrastic imperfect of \suneudoke\, a late double compound (\sun, eu, doke\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeini ti hmeri\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\digmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \digmos\ from \dik\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparsan\). Second aorist passive indicative of \diaspeir\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\pln tn apostoln\). Preposition \pln\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?
rwp@Acts:8:10 @{That power of God which is called Great} (\h Dunamis tou theou h kaloumen Megal\). Apparently here already the oriental doctrine of emanations or aeons so rampant in the second century. This "power" was considered a spark of God himself and Jerome (in strkjv@Matthew:24|) quotes Simon (Page) as saying: _Ego sum sermo Dei,... ego omnipotens, ego omnia Dei_. Simon claimed to _impersonate God_.
rwp@Acts:8:20 @{Perish with thee} (\sun soi ei eis apleian\). Literally, Be with thee for destruction. Optative for a future wish. The use of \eis\ with the accusative in the predicate is especially common in the LXX. The wish reveals Peter's indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter's language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though verse 22| shows that there was still room for repentance. {To obtain} (\ktsthai\). To acquire. Usual meaning of the present tense (infinitive middle) of \ktaomai\.
rwp@Acts:9:8 @{He saw nothing} (\ouden eblepen\). Imperfect active indicative, was seeing nothing. "The glory of that light" (22:11|) when he saw Jesus had blinded his eyes now wide open (\aneigmenn\, perfect passive participle of \anoig\ with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet. {They led him by the hand} (\cheiraggountes\). From \cheiraggos\ (\cheir\, hand and \ag\, to lead). Only here in the N.T., but in LXX and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.
rwp@Acts:9:22 @{Increased the more} (\mllon enedunamouto\). Imperfect passive indicative of \endunamo\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn\ (late form of \sunche\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibazn\). Present active participle of \sunbibaz\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.
rwp@Acts:9:30 @{Knew it} (\epignontes\). Second aorist active participle of \epiginsk\, to know fully. The disciples saw it clearly, so they {conducted} (\katgagon\, effective second aorist active indicative of \katag\). {Sent forth} (\exapesteilan\). Double compound (\ex\, out, \apo\, away or off). Sent him out and off {to Tarsus} (\eis Tarson\). Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now?
rwp@Acts:10:22 @{Righteous} (\dikaios\). In the Jewish sense as in strkjv@Luke:1:6; strkjv@2:25|. {Well reported of} (\marturoumenos\). Present passive participle as in strkjv@6:3|. Cf. the other centurion in strkjv@Luke:7:4|. {Nation} (\ethnous\). Not \laou\, for the speakers are Gentiles. {Was warned} (\echrmatisth\). First aorist passive of \chrmatiz\, old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in strkjv@Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Hebrews:11:7|. Then to be called or receive a name from one's business as in strkjv@Acts:11:26; strkjv@Romans:7:3|.
rwp@Acts:10:28 @{How that it is an unlawful thing} (\hs athemiton estin\). The conjunction \hs\ is sometimes equivalent to \hoti\ (that). The old form of \athemitos\ was \athemistos\ from \themisto\ (\themiz, themis\, law custom) and \a\ privative. In the N.T. only here and strkjv@1Peter:4:3| (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, _Jewish Social Life_, pp. 26-28; Taylor's _Sayings of the Jewish Fathers_, pp. 15, 26, 137, second edition). See also strkjv@Acts:11:3; strkjv@Galatians:2:12|. It is that middle wall of partition between Jew and Gentile (Ephesians:2:14|) which Jesus broke down. {One of another nation} (\allophuli\). Dative case of an old adjective, but only here in the N.T. (\allos\, another, \phulon\, race). Both Juvenal (_Sat_. XIV. 104, 105) and Tacitus (_History_, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. {And yet unto} (\kamoi\). Dative of the emphatic pronoun (note position of prominence) with \kai\ (\crasis\) meaning here "and yet" or adversative "but" as often with \kai\ which is by no means always merely the connective "and" (Robertson, _Grammar_, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14|) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (\mdena\), not to "things," but that is great progress.
rwp@Acts:10:36 @{The word which he sent} (\ton logon hon apesteilen\). Many ancient MSS. (so Westcott and Hort) read merely \ton logon apesteilen\ (he sent the word). This reading avoids the anacoluthon and inverse attraction of \logon\ to the case of the relative \hon\ (which). {Preaching good tidings of peace through Jesus Christ} (\euaggelizomenos eirnn dia Isou Christou\). Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in strkjv@Ephesians:2:17| where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near." Peter here sees what Paul will see later with great clearness. {He is Lord of all} (\houtos estin pantn kurios\). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.
rwp@Acts:10:38 @{Jesus of Nazareth} (\Isoun ton apo Nazareth\). Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by \prolepsis\, Jesus being expressed for emphasis before the verb "anointed" and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it" (Hackett). {God anointed him} (\echrisen, auton, ho theos\). First aorist active of the verb \chri\, to anoint, from which the verbal \Christos\ is formed (Acts:2:36|). The precise event referred to by Peter could be the Incarnation (Luke:1:35f.|), the Baptism (Luke:3:22|), the Ministry at Nazareth (Luke:4:14|). Why not to the life and work of Jesus as a whole? {Went about doing good} (\dilthen euergetn\). Beautiful description of Jesus. Summary (constative) aorist active of \dierehomai\, to go through (\dia\) or from place to place. The present active participle \euergetn\ is from the old verb \euergete\ (\eu\, well, \ergon\, work) and occurs only here in the N.T. The substantive \euergets\ (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in strkjv@Luke:22:25| the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). {And healing} (\kai imenos\). And in particular healing. Luke does not exclude other diseases (cf. strkjv@Luke:13:11,16|), but he lays special emphasis on demoniacal possession (cf. strkjv@Mark:1:23|). {That were oppressed} (\tous katadunasteuomenous\). Present passive articular participle of \katadunasteu\. A late verb in LXX and papyri. In the N.T. only here and strkjv@James:2:6| (best MSS.). One of the compounds of \kata\ made transitive. The reality of the devil (the slanderer, \diabolos\) is recognized by Peter. {For God was with him} (\hoti ho theos n met' autou\). Surely this reason does not reveal "a low Christology" as some charge. Peter had used the same language in strkjv@Acts:7:9| and earlier in strkjv@Luke:1:28,66| as Nicodemus does in strkjv@John:3:2|.
rwp@Acts:10:41 @{Chosen before} (\prokecheirotonmenois\). Perfect passive participle dative plural from \procheirotone\, to choose or designate by hand (\cheirotone, cheir\, hand, and \tein\, to stretch, as in strkjv@Acts:14:23; strkjv@2Corinthians:8:19|), beforehand (\pro\), a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the "historian's candour" (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. {To us who did eat and drink with him} (\hmin hoitines sunephagomen kai sunepiomen auti\). The "who" (\hoitines\) is first person agreeing with "us" (\hmin\). Second aorist active indicative of the common verbs \sunesthi\ and \sumpin\. \Auti\ is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in strkjv@Luke:24:41-3|, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, "after the rising as to him" (\meta to anastnai auton\, \meta\ with the accusative articular infinitive second aorist active and the accusative \auton\ of general reference). Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.
rwp@Acts:11:19 @{They therefore that were scattered abroad} (\hoi men oun diasparentes\). Precisely the same words used in strkjv@8:4| about those scattered by Saul (which see) and a direct reference to it is made by the next words, "upon the tribulation that arose about Stephen" (\apo ts thlipses ts genomens epi Stephani\). As a result of (\apo\), in the case of (\epi\) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. {Except to Jews only} (\ei m monon Ioudaiois\). Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 B.C. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.
rwp@Acts:11:24 @{For} (\hoti\). Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man (\agathos\). See strkjv@Romans:5:7| for distinction between \agathos\ and \dikaios\, righteous, where \agathos\ ranks higher than \dikaios\. Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God's Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (15:36; 41|). {Was added unto the Lord} (\proseteth ti kurii\). First aorist passive indicative of \prostithmi\, common verb to add to. These people were added to the Lord Jesus before they were added to the church. If that were always true, what a difference it would make in our churches.
rwp@Acts:12:4 @{When he had taken him} (\piasas\). See on ¯3:7| for same form. {He put him in prison} (\etheto eis phulakn\). Second aorist middle indicative of \tithmi\, common verb. This is the third imprisonment of Peter (4:3; strkjv@5:18|). {To four quaternions of soldiers} (\tessarsin tetradiois stratitn\). Four soldiers in each quaternion (\tetradion\ from \tetras\, four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter's previous escape (5:19|) and so took no chances for connivance of the jailors. {After the passover} (\meta to pascha\). The passover feast of eight days. "The stricter Jews regarded it as a profanation to put a person to death during a religious festival" (Hackett). Songs:Agrippa is more scrupulous than the Sanhedrin was about Jesus. {To bring him forth} (\anagagein auton\). Second aorist active infinitive of \anag\, to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. strkjv@John:19:13|). {To the people} (\ti lai\). Ethical dative, in the presence of and for the pleasure of the Jewish people.
rwp@Acts:13:3 @{When they had fasted} (\nsteusantes\). Either finishing the same fast in verse 2| or another one (Hackett), but clearly a voluntary fast. {Laid their hands upon them} (\epithentes tas cheiras autois\). Second aorist active participle of \epitithmi\. Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in strkjv@15:40| "the brethren" did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in strkjv@Phillipians:4:15| that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts:11:1-18|). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul's campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best.
rwp@Acts:13:9 @{But Saul, who is also called Paul} (\Saulos de, ho kai Paulos\). By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The "also" (\kai\) does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, "an element of vulgarity impossible to St. Paul " (Farrar). Augustine thought that the meaning of the Latin _paulus_ (little) would incline Saul to adopt, "but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was 'lavish of his noble life'" (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts:22:7; strkjv@26:14|). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Phillipians:3:5|). {Filled with the Holy Spirit} (\plstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplmi\ with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in strkjv@13:2|, he can recall the sovereignty of the Holy Spirit in his choice of agents (1Corinthians:12:4-11|) and also the special call of Paul by Christ (Acts:9:15; strkjv@26:17f.|). {Fastened his eyes} (\atenisas\). As already in strkjv@Luke:4:20; strkjv@22:56; strkjv@Acts:3:4,12; strkjv@6:15; strkjv@10:4|.
rwp@Acts:13:22 @{When he had removed him} (\metastsas auton\). First aorist active participle of \methistmi\, old verb to transfer, to transpose (note force of \meta\). This verb occurs in strkjv@Luke:16:4| by the unjust steward about his removal from office. Cf. strkjv@1Samuel:15:16|. {To be} (\eis\). As or for, Greek idiom like the Hebrew _le_, common in the LXX. {A man after my heart} (\andra kata tn kardian mou\). The words quoted by Paul as a direct saying of God are a combination of strkjv@Psalms:89:20, 21; strkjv@1Samuel:13:14| (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul's sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God's will in spite of the gross sin of which he repented (Psalms:51|). Note "wills" (\thelmata\), plural, of God.
rwp@Acts:13:27 @{Because they knew him not} (\touton agnosantes\). First aorist active participle (causal) of \agnoe\, old verb, not to know. Peter gives "ignorance" (\agnoia\) as the excuse of the Jews in the death of Christ (3:17|) and Paul does the same about his conduct before his conversion (1Timothy:1:13|). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice. {The voices of the prophets which are read} (\tas phnas tn prophtn tas anaginskomenas\). Object also of \agnosantes\, though it could be the object of \eplrsan\ (fulfilled) if \kai\ is taken as "also". The "voices" were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah.
rwp@Acts:13:43 @{When the synagogue broke up} (\lutheiss ts sunaggs\). Genitive absolute of first aorist passive participle of \lu\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\tn sebomenn proslutn\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \proslutoi\ (\pros, lutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\kolouthsan\, ingressive aorist active indicative of \akolouthe\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.
rwp@Acts:13:46 @{Spake out boldly} (\parrsiasamenoi\). First aorist middle participle of \parrsiazomai\, to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation. {It was necessary to you first} (\Humin n anagkaion prton\). They had done their duty and had followed the command of Jesus (1:8|). They use the very language of Peter in strkjv@3:26| (\humin prton\) "to you first." This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Romans:1:16; strkjv@2:9,10|). {Ye thrust it from you} (\aptheisthe auton\). Present middle (indirect, from yourselves) indicative of \apthe\, to push from. Vigorous verb seen already in strkjv@Acts:7:27,39| which see. {Judge yourselves unworthy} (\ouk axious krinete heautous\). Present active indicative of the common verb \krin\, to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. {Lo, we turn to the Gentiles} (\idou strephometha eis ta ethn\). It is a crisis (\idou\, lo): "Lo, we turn ourselves to the Gentiles." Probably also aoristic present, we now turn (Robertson, _Grammar_, pp. 864-70). \Strephometha\ is probably the direct middle (Robertson, _Grammar_, pp. 806-08) though the aorist passive \estraphn\ is so used also (7:39|). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In strkjv@Romans:9-11| Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.
rwp@Acts:14:16 @{In the generations gone by} (\en tais parichmenais geneais\). Perfect middle participle from \paroichomai\, to go by, old verb, here alone in the N.T. {Suffered} (\eiasen\). Constative aorist active indicative of \ea\ (note syllabic augment). Paul here touches God in history as he did just before in creation. God's hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts:17:30; strkjv@Romans:1:24,26,28|), judgment enough for their sins. {To walk in their ways} (\poreuesthai tais hodois autn\). Present middle infinitive, to go on walking, with locative case without \en\. This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.
rwp@Acts:14:22 @{Confirming} (\epistrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein ti pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hms\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.
rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether "{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gnnai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\h kain haut didach\). On the position of \haut\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.
rwp@Acts:17:26 @{And he made of one} (\epoisen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethn\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoisen\) man as he created (\poisas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethnn\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmen\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.
rwp@Acts:17:27 @{That they should seek God} (\Ztein ton theon\). Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Romans:1:18-32|). {If haply they might feel after him} (\ei ara ge pslaphseian auton\). First aorist active (Aeolic form) optative of \pslapha\, old verb from \psa\, to touch. Songs:used by the Risen Jesus in his challenge to the disciples (Luke:24:39|), by the Apostle John of his personal contact with Jesus (1John:1:1|), of the contact with Mount Sinai (Hebrews:12:18|). Here it pictures the blind groping of the darkened heathen mind after God to "find him" (\heuroien\, second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door (Deuteronomy:28:29; strkjv@Job:5:14; strkjv@12:25; strkjv@Isaiah:59:10|). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with \ei\ is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, _Grammar_, p. 1021). Note also \ara ge\ the inferential particle \ara\ with the delicate intensive particle \ge\. {Though he is not far from each one of us} (\kai ge ou makran apo henos hekastou hmn huparchonta\). More exactly with B L (\kai ge\ instead of \kaitoi\ or \kaitoi ge\), "and yet being not far from each one of us," a direct statement rather than a concessive one. The participle \huparchonta\ agrees with \auton\ and the negative \ou\ rather than the usual \me\ with the participle makes an emphatic negative. Note also the intensive particle \ge\.
rwp@Acts:19:21 @{Purposed in the spirit} (\etheto en ti pneumati\). Second aorist middle indicative for mental action and "spirit" expressed also. A new stage in Paul's career begins here, a new division of the Acts. {Passed through} (\dielthn\). Word (\dierchomai\) used ten times in Acts (cf. strkjv@19:1|) of missionary journeys (Ramsay). {Macedonia and Achaia} (\tn Makedonian kai Achaian\). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in strkjv@2Corinthians:1:15f.|, but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1Corinthians:16:5-7|). He even hoped to spend the winter in Corinth "if the Lord permit" and to remain in Ephesus till Pentecost, neither of which things he did. {I must also see Rome} (\dei me kai Rmn idein\). This section of Acts begins with Rome in the horizon of Paul's plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in strkjv@Romans:1:15| he feels himself "debtor" to all including "those in Rome" (Romans:1:16|). Paul had long desired to go to Rome (Rom strkjv@1:10|), but had been frequently hindered (Romans:1:13|), but he has definitely set his face to go to Rome and on to Spain (Romans:15:23-29|). Paley calls sharp attention to this parallel between strkjv@Acts:19:21| and strkjv@Romans:1:10-15; strkjv@15:23-29|. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans:16|), but chiefly as the capital of the Roman Empire and a necessary goal in Paul's ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (\dei\) that Paul see Rome (Acts strkjv@23:11|).
rwp@Acts:19:27 @{This our trade} (\touto to meros\). Part, share, task, job, trade. {Come into disrepute} (\eis apelegmon elthein\). Not in the old writers, but in LXX and _Koin_. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. {Of the great goddess Artemis} (\ts megals theas Artemidos\). She was generally known as the Great (\h Megal\). An inscription found at Ephesus calls her "the greatest god" (\h megist theos\). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (\nekoroi\, verse 35|). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. {Be made of no account} (\eis outhen logisthnai\). Be reckoned as nothing, first aorist passive infinitive of \logizomai\ and \eis\. {Should even be deposed of her magnificence} (\mellein te kai kathaireisthai ts megaleiottos auts\). Note the present infinitive after \mellein\, ablative case (so best MSS.) after \kathaire\, to take down, to depose, to deprive of. The word \megaleiots\ occurs also in strkjv@Luke:9:43| (the majesty of God) and in strkjv@2Peter:1:16| of the transfiguration of Christ. It is already in the LXX and Deissmann (_Light from the Ancient East_, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. {All Asia and the world} \hol (h) Asia kai (h) oikoumen\. See strkjv@11:28| for same use of \oikoumen\. An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. _Multitudo errantium non efficit veritatem_ (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that!
rwp@Acts:20:24 @{But I hold not my life of any account} (\all' oudenos logou poioumai tn psuchn\). Neat Greek idiom, accusative \psuchn\ and genitive \logou\ and then Paul adds "dear unto myself" (\timian emauti\) in apposition with \psuchn\ (really a combination of two constructions). {Songs:that I may accomplish my course} (\hs teleis dromon mou\). Rather, "In order that" (purpose, not result). Aleph and B read \teleis\ here (first aorist active subjunctive) rather than \teleisai\ (first aorist active infinitive). It is the lone instance in the N.T. of \hs\ as a final particle (Robertson, _Grammar_, p. 987). Paul in strkjv@Acts:13:25| in his sermon at Antioch in Pisidia described John as fulfilling his course and in strkjv@2Timothy:4:7| he will say: "I have finished my course" (\ton dromon teteleka\). He will run the race to the end. {Which I received from the Lord Jesus} (\hn elabon para tou kuriou Isou\). Of that fact he never had a doubt and it was a proud boast (Gal strkjv@1:1; strkjv@Romans:11:13|). {The gospel of the grace of God} (\to euaggelion ts charitos tou theou\). To Paul the gospel consisted in the grace of God. See this word "grace" (\charis\) in Romans and his other Epistles.
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:21:25 @{We wrote} (\epesteilamen\). First aorist active of \epistell\, to send to and so to write like our epistle (\epistol\). Old verb, but in the N.T. only here and strkjv@Acts:15:20; strkjv@Hebrews:13:22|. It is the very word used by James in this "judgment" at the Conference (Acts:15:20|, \episteilai\). B D here read \apesteilamen\ from \apostell\, to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see strkjv@Acts:15|) from which they are to keep themselves (direct middle \phulassesthai\ of \phulass\, indirect command after \krinantes\ with accusative, \autous\, of general reference). James has thus again cleared the air about the Gentiles who have believed (\pepisteukotn\, perfect active participle genitive plural of \pisteu\). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.
rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou ts pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.
rwp@Acts:22:22 @{They gave him audience} (\kouon\). Imperfect active, they kept on listening, at least with respectful attention. {Unto this word} (\achri toutou tou logou\). But "this word" was like a spark in a powder magazine or a torch to an oil tank. The explosion of pent-up indignation broke out instantly worse than at first (21:30|). {Away with such a fellow from the earth} (\Aire apo ts gs ton toiouton\). They renew the cry with the very words in strkjv@21:36|, but with "from the earth" for vehemence. {For it is not fit} (\ou gar kathken\). Imperfect active of \kathk\, old verb to come down to, to become, to fit. In the N.T. only here and strkjv@Romans:1:28|. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our "ought" (past of owe). See Robertson, _Grammar_, p. 886.
rwp@Acts:23:3 @{Thou whited wall} (\toiche kekoniamene\). Perfect passive participle of \konia\ (from \konia\, dust or lime). The same word used in strkjv@Matthew:23:27| for "whited sepulchres" (\taphoi kekoniamenoi\) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word \tuptein\ (smite) in his command, putting it first in the sentence (\tuptein se mellei ho theos\) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God's commonwealth. {And sittest thou to judge me?} (\Kai su kathi krinn me?\) Literally, "And thou (being what thou art) art sitting (\kathi\, second person singular middle of \kathmai\, late form for \kathsai\, the uncontracted form) judging me." Cf. strkjv@Luke:22:30|. \Kai su\ at the beginning of a question expresses indignation. {Contrary to the law} (\paranomn\). Present active participle of \paranome\, old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."
rwp@Acts:23:5 @{I wist not} (\ouk idein\). Second past perfect of \oida\ used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from strkjv@Exodus:22:18| (LXX) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1Peter:2:23|) when smitten on the cheek (John:18:22|), but he did protest against the act and did not turn the other cheek.
rwp@Acts:23:12 @{Banded together} (\poisantes sustrophn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\hes hou apokteinsin\). First aorist active subjunctive of \apoktein\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.
rwp@Acts:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hops katagagis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag\ with \hops\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\hs melln punthanesthai\). Just as in verse 15| except that here \melln\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.
rwp@Acts:24:2 @{When he (Paul) was called} (\klthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale\. Seeing that by thee we enjoy much peace (\polls eirns tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia ts pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorthmatn ginomenn ti ethnei touti\). Genitive absolute again, \ginomenn\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorthma\ (from \diortho\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.
rwp@Acts:25:15 @{Informed} (\enephanisan\). Same word as in strkjv@23:15,22; strkjv@25:2| which see. {Asking for sentence against him} (\aitoumenoi kat' autou katadikn\). Only N.T. example of this old word (penalty, fine, condemnation) from \kata\ and \dik\ (justice against).
rwp@Acts:25:21 @{When Paul had appealed} (\tou Paulou epikalesamenou\). Genitive absolute with first aorist middle participle of \epikaleomai\, the technical word for appeal (verses 11,12|). The first aorist passive infinitive \trthnai\ (to be kept) is the object of the participle. {For the decision of the emperor} (\eis tn tou Sebastou diagnsin\). \Diagnsin\ (cf. \diagnsomai\ strkjv@24:22|, I will determine) is the regular word for a legal examination (\cognitio\), thorough sifting (\dia\), here only in N.T. Instead of "the Emperor" it should be "the Augustus," as \Sebastos\ is simply the Greek translation of _Augustus_, the adjective (Revered, Reverent) assumed by Octavius B.C. 27 as the \agnomen\ that summed up all his various offices instead of _Rex_ so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed _Augustus_ as a title. The Greek term \Sebastos\ has the notion of worship (cf. \sebasma\ in Acts strkjv@17:25|). In the N.T. only here, verse 25; strkjv@27:1| (of the legion). It was more imposing than "Caesar" which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. {Till I should send him to Caesar} (\hes an anapemps auton pros Kaisara\). Here \anapemps\ can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with \hes\ for future time (Robertson, _Grammar_, p. 876). Literally, "send up" (\ana\) to a superior (the emperor). Common in this sense in the papyri and _Koin_ writers. Here "Caesar" is used as the title of Nero instead of "Augustus" as \Kurios\ (Lord) occurs in verse 26|.
rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\ti kurii\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Nernos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Isous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' humn\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\ts anakrises genomens\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hops sch ti graps\). Ingressive aorist subjunctive \sch\ (may get) with \hops\ (final particle like \hina\). \Ti graps\ in indirect question after \sch\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.
rwp@Acts:26:7 @{Our twelve tribes} (\to ddekaphulon hmn\). A word found only here in N.T. and in Christian and Jewish writings, though \ddekamnon\ (twelve month) is common in the papyri and \dekaphulos\ (ten tribes) in Herodotus. Paul's use of this word for the Jewish people, like strkjv@James:1:1| (\tais ddeka phulais\, the twelve tribes), shows that Paul had no knowledge of any "lost ten tribes." There is a certain national pride and sense of unity in spite of the dispersion (Page). {Earnestly} (\en ekteneii\). A late word from \ektein\, to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke:2:25-28|) as instances of Jews looking for the coming of the Messiah. Note the accusative of \nukta kai hmeran\ as in strkjv@20:31|. {Hope to attain} (\elpizei katantsai\). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus. {I am accused by Jews} (\egkaloumai hupo Ioudain\). The very word used in strkjv@23:28| (\enekaloun\) which see, and by Jews of all people in the world whose mainspring was this very "hope." It is a tremendously effective turn.
rwp@Acts:26:10 @{I both shut up many} (\pollous te katekleisa\). Effective aorist active of \kataklei\, old word to shut down like a trap door, in N.T. only here and strkjv@Luke:3:20|. Double use of \te\ (both--and). {Having received authority from the chief priests} (\tn para tn archieren exousian labn\). "The authority," he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions "chief priests" (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. {And when they were put to death} (\anairoumenn te autn\). Genitive absolute with present passive participle of \anaire\. {I gave my vote against them} (\katnegka psphon\). "I cast down my pebble" (a black one). The ancient Greeks used white pebbles for acquittal (Revelation:2:17|), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul's phrase (not found elsewhere) is more vivid than the usual \katapsphiz\ for voting. They literally cast the pebbles into the urn. Cf. \sumpsphiz\ in strkjv@Acts:19:19|, \sugkatapsephizo\ in strkjv@Acts:1:26|. If Paul's language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote strkjv@1Corinthians:7:7f.|, but a widower. It is possible to take the language figuratively for approval, but not so natural.
rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas tn Ioudain prtous\). This use of \prtos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \prtous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthontn autn\). Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. Songs:he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poisas\ as in verse 4| (\diasthenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolumn paredothn eis tas cheiras tn Romain\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.
rwp@Acts:28:18 @{When they had examined me} (\anakrinantes me\). First aorist active participle of \anakrin\, the same verb used already in strkjv@24:8; strkjv@25:6,26| of the judicial examinations by Felix and Festus. {Desired} (\eboulonto\). Imperfect middle of attempted action or picture of their real attitude. This is a correct statement as the words of both Felix and Festus show. {Because there was} (\dia to--huparchein\). Accusative case with \dia\ (causal use) with the articular infinitive, "Because of the being no cause of death in me" (\en emoi\, in my case, \aitia\, usual word for crime or charge of crime).
rwp@Acts:28:19 @{When the Jews spake against it} (\antilegontn tn Ioudain\). Genitive absolute again, \antilegontn\ (\antileg\) common verb for speaking against as in strkjv@13:45|. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\nagkasthn\). "I was compelled," first aorist passive indicative of \anagkaz\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11|) which see. Paul was compelled to appeal to Caesar (see strkjv@25:11,12| for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch hs tou ethnous mou echn ti katgorein\). This use of \hs\ with a participle (\echn\) is common in Greek for the alleged reason. The genitive case with the infinitive \katgorein\ is regular. Paul says \ethnos\ instead of \laos\ as in strkjv@24:17; strkjv@26:4|.
rwp@Acts:28:25 @{When they agreed not} (\asumphnoi ontes\). Old adjective, only here in N.T., double compound (\a\ privative, \sum, phn\), without symphony, out of harmony, dissonant, discordant. It was a triumph to gain adherents at all in such an audience. {They departed} (\apeluonto\). Imperfect middle (direct) indicative, "They loosed themselves from Paul." Graphic close. {After that Paul had spoken one word} (\eipontos tou Paulou rhma hen\). Genitive absolute. One last word (like a preacher) after the all day exposition. {Well} (\kals\). Cf. strkjv@Matthew:14:7; strkjv@Mark:7:6,9| (irony). Here strong indignation in the very position of the word (Page). {To your fathers} (\pros tous pateras humn\). Songs:Aleph A B instead of \hmn\ (our) like Stephen in strkjv@7:52| whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (7:52|).
rwp@Acts:28:26 @{Say} (\eipon\). Second aorist active imperative instead of the old form \eipe\. The quotation is from strkjv@Isaiah:6:9,10|. This very passage is quoted by Jesus (Matthew:13:14,15; strkjv@Mark:4:12; strkjv@Luke:8:10|) in explanation of his use of parables and in strkjv@John:12:40| the very point made by Paul here, "the disbelief of the Jews in Jesus" (Page). See on Matthew for discussion of the language used. Here the first time ("go to this people and say") does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah.
rwp@Info_Colossians @ THE OCCASION The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Colossians:1:7-9; strkjv@4:12f.|). He is probably one of Paul's converts while in Ephesus who in behalf of Paul (Colossians:1:7|) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Colossians:2:1; strkjv@4:13-16|). Since Paul's departure for Rome, the "grievous wolves" whom he foresaw in Miletus (Acts:20:29f.|) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul's help.
rwp@Colossians:1:15 @{The image} (\eikn\). In predicate and no article. On \eikn\, see strkjv@2Corinthians:4:4; strkjv@3:18; strkjv@Romans:8:29; strkjv@Colossians:3:10|. Jesus is the very stamp of God the Father as he was before the Incarnation (John:17:5|) and is now (Phillipians:2:5-11; strkjv@Hebrews:1:3|). {Of the invisible God} (\tou theou tou aoratou\). But the one who sees Jesus has seen God (John:14:9|). See this verbal adjective (\a\ privative and \hora\) in strkjv@Romans:1:20|. {The first born} (\prtotokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in strkjv@John:1:1-18| and to strkjv@Hebrews:1:1-4| as well as strkjv@Phillipians:2:5-11| in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in strkjv@Luke:2:7| and Aleph for strkjv@Matthew:1:25; strkjv@Romans:8:29|. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pss ktises\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \prtos\ that is used (first-born of all creation) as in strkjv@Colossians:1:18; strkjv@Romans:8:29; strkjv@Hebrews:1:6; strkjv@12:23; strkjv@Revelation:1:5|. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eikn\ we find \prtotokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eikn\ (Image) and to the universe as \prtotokos\ (First-born).
rwp@Colossians:1:21 @{And you} (\kai hums\). Accusative case in a rather loose sentence, to be explained as the object of the infinitive \parastsai\ in verse 22| (note repeated \hums\ there) or as the anticipated object of \apokatllaxen\ if that be the genuine form in verse 22|. It can be the accusative of general reference followed by anacoluthon. See similar idiom in strkjv@Ephesians:2:1,12|. {Being in time past alienated} (\pote ontas apllotrimenous\). Periphrastic perfect passive participle (continuing state of alienation) of \apallotrio\, old word from Plato on, to estrange, to render \allotrios\ (belonging to another), alienated from God, a vivid picture of heathenism as in strkjv@Romans:1:20-23|. Only other N.T. examples in strkjv@Ephesians:2:12; strkjv@4:18|. \Enemies\ (\exthrous\). Old word from \echthos\ (hatred). Active sense here, {hostile} as in strkjv@Matthew:13:28; strkjv@Romans:8:7|, not passive {hateful} (Romans:11:28|). {In your mind} (\ti dianoii\). Locative case. \Dianoia\ (\dia, nous\), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God. {In your evil works} (\en tois ergois tois ponrois\). Hostile purpose finds natural expression in evil deeds.
rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagte\, be ye reconciled like \katallagte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en ti smati ts sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \sma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastsai\). First aorist active (transitive) infinitive (of purpose) of \paristmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\ammous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \mmos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegkltous\). Old verbal adjective from \a\ privative and \egkale\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katenpion autou\), right down in the eye of Christ the Judge of all.
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) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (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:2:13 @{And you} (\kai humas\). Emphatic position, object of the verb \sunezopoisen\ (did he quicken) and repeated (second \hums\). You Gentiles as he explains. {Being dead through your trespasses} (\nekrous ontas tois paraptmasin\). Moral death, of course, as in strkjv@Romans:6:11; strkjv@Ephesians:2:1,5|. Correct text does not have \en\, but even so \paraptmasin\ (from \parapipt\, to fall beside or to lapse, strkjv@Hebrews:6:6|), a lapse or misstep as in strkjv@Matthew:6:14; strkjv@Romans:5:15-18; strkjv@Galatians:6:1|, can be still in the locative, though the instrumental makes good sense also. {And the uncircumcision of your flesh} (\kai ti akroboustii ts sarkos humn\). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense. {Did he quicken together with him} (\sunezopoisen sun auti\). First aorist active indicative of the double compound verb \sunzopoie\, to make alive (\zos, poie\) with (\sun\, repeated also with \auti\, associative instrumental), found only here and in strkjv@Ephesians:2:5|, apparently coined by Paul for this passage. Probably \theos\ (God) is the subject because expressly so stated in strkjv@Ephesians:2:4f.| and because demanded by \sun auti\ here referring to Christ. This can be true even if Christ be the subject of \rken\ in verse 14|. {Having forgiven us} (\charisamenos hmin\). First aorist middle participle of \charizomai\, common verb from \charis\ (favour, grace). Dative of the person common as in strkjv@3:13|. The act of forgiving is simultaneous with the quickening, though logically antecedent.
rwp@Colossians:3:3 @{For ye died} (\apethanete gar\). Definite event, aorist active indicative, died to sin (Romans:6:2|). {Is hid} (\kekruptai\). Perfect passive indicative of \krupt\, old verb, to hide, remains concealed, locked "together with" (\sun\) Christ, "in" (\en\) God. No hellish burglar can break that combination.
rwp@Colossians:4:6 @{Seasoned with salt} (\halati rtumenos\). The same verb \artu\ (old verb from \air\, to fit, to arrange) about salt in strkjv@Mark:9:50; strkjv@Luke:14:34|. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul's desire "that ye know how ye must answer each one" (\eidenai ps dei humas heni ekasti apokrinesthai\). Who does know?
rwp@Info_Ephesians @ SPECIAL BOOKS ON EPHESIANS One may note Abbott (_Int. Crit. Comm_. 1897), Gross Alexander (1910), Beet (1891), Belser (1908), Candlish (1895), Dale (_Lectures on Ephesians_), Dibelius (_Handbuch_, 1912), Eadie (1883), Ellicott (1884), Ewald (_Zahn Komm._, 2 Auf. 1910), Findlay (1892), Gore (_Practical Exposition_, 1898), Haupt (_Meyer Komm._, 8 Auf. 1902), Hitchcock (1913), Hort (_Intr_. 1895), Knabenbauer (1913), Krukenberg (1903), Lidgett (1915), Lock (1929), Lueken (1906), Martin (_New Century Bible_), McPhail (1893), McPherson (1892), Meinertz (1917), Moule (1900), Mullins (1913), Murray (1915), Oltramare (1891), Robinson (1903), Salmond (1903), E. F. Scott (_Moffatt Comm._, 1930), Stroeter (_The Glory of the Body of Christ_, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott (1906), Wohlenberg (1895). strkjv@Ephesians:1:1 @{Of Christ Jesus} (\Christou Isou\). Songs:B D, though Aleph A L have \Isou Christou\. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. {By the will of God} (\dia thelmatos theou\). As in strkjv@1Corinthians:1:1; strkjv@2Corinthians:1:1; strkjv@Romans:1:1|. {At Ephesus} (\en Ephesi\). In Aleph and B these words are inserted by later hands, though both MSS. give the title \Pros Ephesious\. Origen explains the words \tois hagiois tois ousin\ as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words \en Ephesi\. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.
rwp@Ephesians:2:2 @{According to the course of this world} (\kata ton aina tou kosmou toutou\). Curious combinations of \ain\ (a period of time), \kosmos\ (the world in that period). See strkjv@1Corinthians:1:20| for "this age" and strkjv@1Corinthians:3:9| for "this world." {The prince of the power of the air} (\ton archonta ts exousias tou aeros\). \Ar\ was used by the ancients for the lower and denser atmosphere and \aithr\ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (\ho archn tou kosmou toutou\, strkjv@John:16:11|). {That now worketh} (\tou nun energountos\). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (\en tois huiois ts apethias\). In strkjv@5:6| also. A Hebrew idiom found in the papyri like "sons of light" (1Thessalonians:5:5|).
rwp@Ephesians:2:10 @{Workmanship} (\poima\). Old word from \poie\ with the ending \-mat\ meaning result. In N.T. only here and strkjv@Revelation:1:20|. {Created} (\ktisthentes\). First aorist passive participle of \ktiz\, not the original creation as in strkjv@Colossians:1:16; strkjv@Ephesians:3:9|, but the moral and spiritual renewal in Christ, the new birth, as in strkjv@Ephesians:2:15; strkjv@4:24|. {For good works} (\epi ergois agathois\). Probably the true dative of purpose here with \epi\ (Robertson, _Grammar_, p. 605). Purpose of the new creation in Christ. {Which} (\hois\). Attraction of the relative \ha\ (accusative after \protoimasen\) to case of the antecedent \ergois\. {Afore prepared} (\protoimasen\). First aorist active indicative of \protoimaz\, old verb to make ready beforehand. In N.T. only here and strkjv@Romans:9:23|. Good works by us were included in the eternal foreordination by God. {That we should walk in them} (\hina en autois peripatsmen\). Expexegetic final clause explanatory of the election to good works.
rwp@Ephesians:2:14 @{For he is our peace} (\autos gar estin h eirn hmn\). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles). {Both one} (\ta amphotera hen\). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (John:10:16|). {One} (\hen\) is neuter singular (oneness, unity, identity) as in strkjv@Galatians:3:28|. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. {Brake down the middle wall of partition} (\to mesotoichon tou phragmou lusas\). "Having loosened (first aorist active participle of \lu\, see strkjv@John:2:19|) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition (\phragmou\, old word, fence, from \phrass\, to fence or hedge, as in strkjv@Matthew:21:33|)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, _Ant_. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts:21:28|).
rwp@Ephesians:2:15 @{Having abolished} (\katargsas\). First aorist active participle of \katarge\, to make null and void. {The enmity} (\tn echthran\). But it is very doubtful if \tn echthran\ (old word from \echthros\, hostile, strkjv@Luke:23:12|) is the object of \katargsas\. It looks as if it is in apposition with to \mesotoichon\ and so the further object of \lusas\. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" (\en ti sarki autou\) should be taken with \lusas\ and refer especially to the Cross (Colossians:1:22|) or be taken with \katargsas\. Either makes sense, but better sense with \lusas\. Certainly "the law of commandments in ordinances (\ton nomon tn entoln en dogmasin\) is governed by \katargsas\. {That he might create} (\hina ktisi\). Final clause with first aorist active subjunctive of \ktiz\. {The twain} (\tous duo\). The two men (masculine here, neuter in verse 14|), Jew and Gentile. {One new man} (\eis hena kainon anthrpon\). Into one fresh man (Colossians:3:9-11|) "in himself" (\en hauti\). Thus alone is it possible. {Making peace} (\poin eirnn\). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.
rwp@Ephesians:4:6 @{One God and Father of all} (\heis theos kai patr pantn\). Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit). {Who is over all} (\ho epi pantn\), {and through all} (\kai dia pantn\), {and in all} (\kai en psin\). Thus by three prepositions (\epi, dia, en\) Paul has endeavoured to express the universal sweep and power of God in men's lives. The pronouns (\pantn, pantn, psin\) can be all masculine, all neuter, or part one or the other. The last "in all" is certainly masculine and probably all are.
rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kann\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\ti katholiki mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\h katholik ekklsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).
rwp@Info_Epistles-Pastorial @ The external evidence for the Pauline authorship is strong and conclusive (Clement, Polycarp, Irenaeus, Tertullian, Theophilus, the Muratorian Canon). "Traces of their circulation in the church before Marcion's time are clearer than those which can be found for Romans and II Corinthians" (Zahn, _Introduction to the N.T._, tr. II, p. 85). Marcion and Tatian rejected them because of the condemnation of asceticism by Paul.
rwp@Info_Epistles-Paul @ THE EPISTLES OF PAUL BY WAY OF INTRODUCTION IMPORTANCE OF PAUL'S WORK It is impossible to put too much emphasis on the life and work of Paul as the great interpreter of Christ. He has been misunderstood in modern times as he was during his career. Some accuse him of perverting the pure gospel of Christ about the Kingdom of God into a theological and ecclesiastical system. He has been accused of rabbinizing the gospel by carrying over his Pharisaism, while others denounce him for Hellenizing the gospel with Greek philosophy and the Greek mystery-religions. But out of all the welter of attacks Paul's Epistles stand as the marvellous expression of his own conception of Christ and the application of the gospel to the life of the Christians in the Graeco-Roman world in which they lived by eternal principles that apply to us today. In order to understand Paul's Epistles one must know the Acts of the Apostles in which Luke has drawn with graphic power the sudden change of the foremost opponent of Christ into the chief expounder and proclaimer of the gospel of the Risen Christ. The Acts and the Epistles supplement each other in a marvellous way, though chiefly in an incidental fashion. It is by no means certain that Luke had access to any of Paul's Epistles before he wrote the Acts, though that was quite possible for the early Epistles. It does not greatly matter for Luke had access to Paul himself both in Caesarea and in Rome. The best life of Paul one can get comes by combining the Acts with the Epistles if he knows how to do it. Paul is Luke's hero, but he has not overdrawn the picture in the Acts as is made clear by the Epistles themselves which reveal his own grasp and growth. The literature on Paul is vast and constantly growing. He possesses a fascination for students of the New Testament and of Christianity. It is impossible here to allude even to the most important in so vast a field. Conybeare and Howson's _Life and Epistles of St. Paul_ still has value. Sir W. M. Ramsay has a small library on Paul and his Epistles. Stalker's masterful little book on Paul still grips men as does the work of Sabatier. Deissmann's _St. Paul _ continues to throw light on the great Apostle to the Gentiles. Those who wish my own view at greater length will find them in my various books on Paul (_Epochs in the Life of Paul_, _Paul the Interpreter of Christ_, etc.).
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| has a sweep of imagination and a grasp of faith unsurpassed. Hence, while denying to Paul the artificial rules of the rhetoricians attributed to him by Blass, I cannot agree that Paul's church Epistles are mere incidental letters. It is not a question whether Paul was writing for posterity or for the present emergency. He wrote for the present emergency in the most effective possible way. He brought the whole gospel message to bear upon the varied and pressing problems of the early Christians in the power of the Holy Spirit with the eloquence of a mind all ablaze with the truth and with a heart that yearned for their souls for Christ. They are not literary epistles, but they are more than personal letters. They are thunderbolts of passion and power that struck centre and that strike fire now for all who will take the trouble to come to them for the mind of Christ that is here.
rwp@Galatians:3:8 @{Foreseeing} (\proidousa\). Second aorist active participle of \proora\. The Scripture is here personified. Alone in this sense of "sight," but common with \legei\ or \eipen\ (says, said) and really in verse 22| "hath shut up" (\sunekleisen\). {Would justify} (\dikaioi\). Present active indicative, "does justify." {Preached the gospel beforehand} (\proeuggelisato\). First aorist middle indicative of \proeuaggelizomai\ with augment on \a\ though both \pro\ and \eu\ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in strkjv@Genesis:12:3; strkjv@18:18|, putting \panta ta ethn\ (all the nations) in strkjv@18:18| for \psai hai phulai\ (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb \eneuloge\ (future passive here) occurs in the LXX and here only in N.T. (not strkjv@Acts:3:25| in correct text). {In thee} (\en soi\). "As their spiritual progenitor" (Lightfoot).
rwp@Galatians:3:28 @{There can be neither} (\ouk eni\). Not a shortened form of \enesti\, but the old lengthened form of \en\ with recessive accent. Songs:\ouk eni\ means "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. {One man} (\heis\). No word for "man" in the Greek, and yet \heis\ is masculine, not neuter \hen\. "One moral personality" (Vincent). The point is that "in Christ Jesus" race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free," no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere (\en\) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."
rwp@Galatians:3:29 @{If ye are Christ's} (\ei de humeis Christou\). This is the test, not the accident of blood, pride of race or nation, habiliments or environment of dress or family, whether man or woman. Thus one comes to belong to the seed of Abraham and to be an heir according to promise.
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@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en huii\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalsas\). First aorist active participle of \lale\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumers\). "In many portions." Adverb from late adjective \polumers\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrops\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphors\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).
rwp@Hebrews:1:3 @{Being} (\n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \n\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparchn\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma ts doxs\). The word \apaugasma\, late substantive from \apaugaz\, to emit brightness (\aug, augaz\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktr ts hupostases\). \Charaktr\ is an old word from \charass\, to cut, to scratch, to mark. It first was the agent (note ending \=tr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morph theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\phern te\). Present active participle of \pher\ closely connected with \n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\ti rmati ts dunames autou\). Instrumental case of \rma\ (word). See strkjv@11:3| for \rmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon tn hamartin\). \Katharismos\ is from \kathariz\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poisamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\ts megalosuns en hupslois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupslois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.
rwp@Hebrews:1:5 @{Unto which} (\Tini\). "To which individual angel." As a class angels are called sons of God (Elohim) (Psalms:29:1|), but no single angel is called God's Son like the Messiah in strkjv@Psalms:2:7|. Dods takes "have I begotten thee" (\gegennka se\, perfect active indicative of \genna\) to refer to the resurrection and ascension while others refer it to the incarnation. {And again} (\kai palin\). This quotation is from strkjv@2Samuel:7:14|. Note the use of \eis\ in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See strkjv@Matthew:19:5; strkjv@Luke:2:34|. Like Old English "to" or "for." See strkjv@2Corinthians:6:18; strkjv@Revelation:21:7| for the same passage applied to relation between God and Christians while here it is treated as Messianic.
rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag\. If \palin\ is taken with \eisagagi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton prtotokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tn oikoumenn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunsatsan\). Imperative first aorist active third plural of \proskune\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.
rwp@Hebrews:2:9 @{Even Jesus} (\Isoun\). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (\ton brachu ti par' aggelous lattmenon\), quoting and applying the language of the Psalm in verse 7| to Jesus (with article \ton\ and the perfect passive participle of \elatta\). But this is not all. Death has defeated man, but Jesus has conquered death. {Because of the suffering of death} (\dia to pathma tou thanatou\). The causal sense of \dia\ with the accusative as in strkjv@1:14|. Jesus in his humanity was put lower than the angels "for a little while" (\brachu ti\). Because of the suffering of death we see (\blepomen\) Jesus crowned (\estephanmenon\, perfect passive participle of \stephano\ from verse 7|), crowned already "with glory and honour" as Paul shows in strkjv@Phillipians:2:9-11| (more highly exalted, \huperupssen\) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3|). {That by the grace of God he should taste death for every man} (\hops chariti theou huper pantos geustai thanatou\). This purpose clause (\hops\ instead of the more usual \hina\) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (\huper\), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (\geuomai thanatou\) occurs in the Gospels (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27; strkjv@John:8:52|), though not in the ancient Greek. It means to see death (Hebrews:11:5|), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace (\chariti\, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read \chris theou\ (apart from God) in place of \chariti theou\, Nestorian doctrine whatever the origin.
rwp@Hebrews:2:10 @{It became him} (\eprepen auti\). Imperfect active of \prep\, old verb to stand out, to be becoming or seemly. Here it is impersonal with \teleisai\ as subject, though personal in strkjv@Hebrews:7:26|. \Auti\ (him) is in the dative case and refers to God, not to Christ as is made plain by \ton archgon\ (author). One has only to recall strkjv@John:3:16| to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (2:10-18|) worthy to go beside strkjv@Phillipians:2:5-11|. {For whom} (\di' hon\). Referring to \auti\ (God) as the reason (cause) for the universe (\ta panta\). {Through whom} (\di' hou\). With the genitive \dia\ expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in strkjv@Romans:11:36| by his \ex autou kai di' autou kai eis auton ta panta\. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (\di' hou\) in creation (1:2|), a doctrine in harmony with strkjv@Colossians:1:15f.| (\en auti, di' autou eis auton\) and strkjv@John:1:3|. {In bringing} (\agagonta\). Second aorist active participle of \ag\ in the accusative case in spite of the dative \auti\ just before to which it refers. {The author} (\ton archgon\). Old compound word (\arch\ and \ag\) one leading off, leader or prince as in strkjv@Acts:5:31|, one blazing the way, a pioneer (Dods) in faith (Hebrews:12:2|), author (Acts:3:15|). Either sense suits here, though author best (verse 9|). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans:8:29|). {To make perfect} (\teleisai\). First aorist active infinitive of \teleio\ (from \teleios\). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in strkjv@4:15|), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.
rwp@Hebrews:2:11 @{He that sanctifieth} (\ho hagiazn\). Present active articular participle of \hagiaz\. Jesus is the sanctifier (9:13f.; strkjv@13:12|). {They that are sanctified} (\hoi hagiazomenoi\). Present passive articular participle of \hagiaz\. It is a process here as in strkjv@10:14|, not a single act, though in strkjv@10:10| the perfect passive indicative presents a completed state. {Of one} (\ex henos\). Referring to God as the Father of Jesus and of the "many sons" above (verse 10|) and in harmony with verse 14| below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is. {He is not ashamed} (\ouk epaischunetai\). Present passive indicative of \epaischunomai\, old compound (Romans:1:16|). Because of the common Father Jesus is not ashamed to own us as "brothers" (\adelphous\), unworthy sons though we be.
rwp@Hebrews:2:14 @{Are sharers in flesh and blood} (\kekoinnken haimatos kai sarkos\). The best MSS. read "blood and flesh." The verb is perfect active indicative of \koinne\, old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans:12:13|) or with \en\ or \eis\. "The children have become partners (\koinnoi\) in blood and flesh." {Partook} (\metesche\). Second aorist active indicative of \metech\, to have with, a practical synonym for \koinne\ and with the genitive also (\tn autn\). That he might bring to nought (\hina katargsi\). Purpose of the incarnation clearly stated with \hina\ and the first aorist active subjunctive of \katarge\, old word to render idle or ineffective (from \kata, argos\), causative verb (25 times in Paul), once in Luke (Luke:13:7|), once in Hebrews (here). "By means of death" (his own death) Christ broke the power (\kratos\) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah:3:5f.|). Note the explanatory \tout' estin\ (that is) with the accusative after it as before it. In strkjv@Revelation:12:7| Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See strkjv@Romans:5:12; strkjv@John:8:44; strkjv@14:30; strkjv@16:11; strkjv@1John:3:12|. Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott).
rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\pheilen\). Imperfect active of \opheil\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoithnai\). First aorist passive infinitive of \homoio\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoima, homoios\). That he might be (\hina gentai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\elemn kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\elemn\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hiles\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.
rwp@Hebrews:3:12 @{Take heed} (\blepete\). Present active imperative as in strkjv@Phillipians:3:2| (three times) of \blep\ in place of the more usual \horate\. Solemn warning to the Jewish Christians from the experience of the Israelites as told in strkjv@Psalms:95|. {Lest haply there shall be} (\m pote estai\). Negative purpose with \m pote\ and the future indicative as in strkjv@Mark:14:2|. But we have in strkjv@Colossians:2:8| \m tis estai\ as in strkjv@Hebrews:12:25|; \m\ occurs with the aorist subjunctive, and \m pote\ with present subjunctive (Hebrews:4:1|) or aorist subjunctive (Acts:5:39|). {In any one of you} (\en tini humn\). The application is personal and pointed. {An evil heart of unbelief} (\kardia ponra apistias\). A remarkable combination. {Heart} (\kardia\) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah:16:12; strkjv@18:12|). \Apistias\ is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. {In falling away from the living God} (\en ti apostnai apo theou zntos\). "In the falling away" (locative case with \en\ of the second aorist active (intransitive) infinitive of \aphistmi\, to stand off from, to step aside from (\apo\ with the ablative case \theou\) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See strkjv@Ezekiel:20:8| for this use of the verb.
rwp@Hebrews:5:2 @{Who can bear gently} (\metriopathein dunamenos\). Present active infinitive of the late verb \metriopathe\ (\metrios\, moderate, \pate\, to feel or suffer). It is a philosophical term used by Aristotle to oppose the \apatheia\ (lack of feeling) of the Stoics. Philo ranks it below \apatheia\. Josephus (_Ant_. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent" (Dods). {With the ignorant} (\tois agnoousin\). Dative case of the articular present active participle of \agnoe\, old verb not to know (Mark:9:32|). {And erring} (\kai planmenois\). Present middle participle (dative case) of \plana\. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned "willingly" (\hekousis\, strkjv@10:26|) had no provision in the Levitical system. For deliberate apostasy (3:12; strkjv@10:26|) no pardon is offered. {Is compassed with infirmity} (\perikeitai astheneian\). Present passive indicative of the old verb \perikeimai\ here used transitively as in strkjv@Acts:28:20| (\halusin\, chain). The priest himself has weakness lying around him like a chain. Not so Jesus.
rwp@Hebrews:6:2 @The other four items are qualitative genitives with \didachn\ (\baptismn, epitheses cheirn, anastases nekrn, krimatos ainiou\). The plural \baptismn\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).
rwp@Hebrews:8:2 @{Minister} (\leitourgos\). See on ¯Romans:13:6; strkjv@Phillipians:2:25|. {Of the sanctuary} (\tn hagin\). "Of the holy places" (\ta hagia\), without any distinction (like strkjv@9:8f.; strkjv@10:19; strkjv@13:11|) between the holy place and the most holy place as in strkjv@9:2f|. {Of the true tabernacle} (\ts skns ts althins\). By way of explanation of \tn hagin\. For \skn\ see strkjv@Matthew:17:4| and \sknos\ (2Corinthians:5:1|), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the "genuine" tabernacle and see strkjv@John:1:9| for \althinos\. {Pitched} (\epxen\). First aorist active indicative of \pgnumi\, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. strkjv@Numbers:24:6|.
rwp@Hebrews:8:8 @{Finding fault with them} (\memphomenos autous\). Present middle participle of \memphomai\ (cf. \amemptos\), old verb, in N.T. only here and strkjv@Romans:9:19|. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in verses 8-12; strkjv@Jeremiah:38:31-34| (in LXX strkjv@31:31-34|) in full which calls for little explanation or application to prove his point (verse 13|). {I will make} (\sunteles\). Future active of \suntele\, old compound verb to accomplish as in strkjv@Mark:13:4; strkjv@Romans:9:28|. {A new covenant} (\diathkn kainn\). In strkjv@12:24| we have \diathks neas\, but \kains\ in strkjv@1Corinthians:11:25|. \Kainos\ is fresh, on new lines as opposed to the old (\palaios\) as in strkjv@2Corinthians:3:6,14|; \neos\ is young or not yet old.
rwp@Hebrews:9:9 @{Which} (\htis\). "Which very thing," the first tent (\ts prts skns\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabol\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestkota\). "For the present crisis " (\kairon\, not \aina\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enestta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hn\). Here the relative refers to \parabol\ just mentioned, not to \skns\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidsin\). For \suneidsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\teleisai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).
rwp@Hebrews:9:11 @{Having come} (\paragenomenos\). Second aorist middle participle of \paraginomai\. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). {Of the good things to come} (\tn mellontn agathn\). But B D read \genomenn\ (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers \genomenn\, Moffatt \mellontn\. {Through the greater and more perfect tabernacle} (\dia ts meizonos kai teleioteras skns\). Probably the instrumental use of \dia\ (2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|) as accompaniment, not the local idea (4:14; strkjv@10:20|). Christ as High Priest employed in his work the heavenly tabernacle (8:2|) after which the earthly was patterned (9:24|). {Not made with hands} (\ou cheiropoitou\). Old compound verbal for which see strkjv@Mark:14:58; strkjv@Acts:7:48; strkjv@17:24|. Cf. strkjv@Hebrews:8:2|. Here in the predicate position. {Not of this creation} (\ou tauts ts ktises\). Explanation of \ou chieropoitou\. For \ktisis\ see strkjv@2Corinthians:5:17; strkjv@Romans:8:19|. For the idea see strkjv@2Corinthians:4:18; strkjv@Hebrews:8:2|. This greater and more perfect tabernacle is heaven itself (9:24|).
rwp@Hebrews:10:5 @{When he cometh into the world} (\eiserchomenos eis ton kosmon\). Reference to the Incarnation of Christ who is represented as quoting strkjv@Psalms:40:7-9| which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having \sma\ (body) rather than \tia\ (ears). The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). Songs:the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson). {A body didst thou prepare for me} (\sma katrtis moi\). First aorist middle indicative second person singular of \katartiz\, to make ready, equip. Using \sma\ (body) for \tia\ (ears) does not change the sense, for the ears were the point of contact with God's will.
rwp@Hebrews:10:20 @{By the way which he dedicated for us} (\hn enekainisen hmin hodon\). This "new" (\prosphaton\, freshly killed, newly made, from \pros\ and the root of \phatos\, in the papyri, only here in N.T.) and "living" (\zsan\) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (8:7-13|) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20|). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John:1:18; strkjv@14:9|). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews:2:17f.; strkjv@4:16|).
rwp@Hebrews:13:15 @{Through him} (\di' autou\). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. {Let us offer up} (\anaphermen\). Present active volitive subjunctive of \anapher\, "let us keep on offering up." Jesus is living and let us go to him. {A sacrifice of praise} (\thusian aineses\). This phrase occurs in strkjv@Leviticus:7:12; strkjv@Psalms:54:8|. The word \ainesis\ (from \aine\, to praise), common in LXX, is only here in N.T. {The fruit of lips} (\karpon cheilen\). In apposition (\tout 'estin\) and explanation of \thusian aineses\. Cf. strkjv@Hosea:14:3; strkjv@Isaiah:57:19|. {Which made confession to his name} (\homologountn ti onomati autou\). This use of \homologe\ with the dative in the sense of praise like \exomologe\ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, _Vocabulary_).
rwp@James:1:20 @{The wrath of man} (\org andros\). Here \anr\ (as opposed to \gun\ woman), not \anthrpos\ of verse 19| (inclusive of both man and woman). If taken in this sense, it means that a man's anger (settled indignation in contrast with \thumos\, boiling rage or fury) does not necessarily work God's righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See strkjv@Acts:10:35| for "working righteousness," and strkjv@James:2:9| for "working sin" (\ergazomai\ both times).
rwp@James:2:1 @{My brethren} (\adelphoi mou\). Transition to a new topic as in strkjv@1:19; strkjv@2:5,14; strkjv@3:1; strkjv@5:7|. {Hold not} (\m echete\). Present active imperative of \ech\ with negative \m\, exhortation to stop holding or not to have the habit of holding in the fashion condemned. {The faith of our Lord Jesus Christ} (\tn pistin tou kuriou hmn Isou Christou\). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like \echete pistin theou\ (Mark:11:22|), "have faith in God." See the same objective genitive with \pistis\ in strkjv@Acts:3:6; strkjv@Galatians:2:16; strkjv@Romans:3:22; strkjv@Revelation:14:12|. Note also the same combination as in strkjv@1:1| "our Lord Jesus Christ" (there on a par with God). {The Lord of Glory} (\ts doxs\). Simply "the Glory." No word for "Lord" (\kuriou\) in the Greek text. \Ts doxs\ clearly in apposition with \tou kuriou Isou Christou\. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See strkjv@Hebrews:9:5| for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are strkjv@Romans:9:4; strkjv@2Corinthians:4:6; strkjv@Ephesians:1:17; strkjv@Hebrews:1:3|. Cf. strkjv@2Corinthians:8:9; strkjv@Phillipians:2:5-11|. {With respect of persons} (\en prospolmpsiais\). A Christian word, like \prospolmpts\ (Acts:10:34|) and \prospolmpteite\ (James:2:9|), not in LXX or any previous Greek, but made from \prospon lambanein\ (Luke:20:21; strkjv@Galatians:2:6|), which is \a\ Hebrew idiom for _panim nasa_, "to lift up the face on a person," to be favorable and so partial to him. See \prospolmpsia\ in this sense of partiality (respect of persons) in strkjv@Romans:2:11; strkjv@Colossians:3:25; strkjv@Ephesians:6:9| (nowhere else in N.T.). Do not show partiality.
rwp@James:2:11 @{He that said} (\ho eipn\) {--said also} (\eipen kai\). The unity of the law lies in the Lawgiver who spoke both prohibitions (\m\ and the aorist active subjunctive in each one, \moicheusis, phoneusis\). The order here is that of B in strkjv@Exodus:20| (Luke:18:20; strkjv@Romans:13:9|), but not in strkjv@Matthew:5:21,27| (with \ou\ and future indicative). {Now if thou dost not commit adultery, but killest} (\ei de ou moicheueis, phoneueis de\). Condition of first class with \ou\ (not \m\) because of the contrast with \de\, whereas \ei m\ would mean "unless," a different idea. Songs:\ou\ in strkjv@1:23|. {A transgressor of the law} (\parabats nomou\) as in verse 9|. Murder springs out of anger (Matthew:5:21-26|). People free from fleshly sins have often "made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins" (Hort).
rwp@James:2:12 @{Songs:speak ye, and so do} (\houts laleite kai houts poieite\). Present active imperatives as a habit. For the combination see strkjv@1:19-21| contrasted with strkjv@1:22-25|, and strkjv@1:26| with strkjv@1:27|. {By a law of liberty} (\dia nomou eleutherias\). The law pictured in strkjv@1:25|, but law, after all, not individual caprice of "personal liberty." See strkjv@Romans:2:12| for this same use of \dia\ with \krin\ in the sense of accompaniment as in strkjv@Romans:2:27; strkjv@4:11; strkjv@14:20|. "Under the law of liberty."
rwp@James:3:1 @{Be not many teachers} (\m polloi didaskaloi ginesthe\). Prohibition with \m\ and present middle imperative of \ginomai\. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses 13f.|), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1Corinthians:12:28f.; strkjv@14:26|). The teacher is here treated as the wise man (3:13-18|) as he ought to be. The rabbi was the teacher (Matthew:23:7f.; strkjv@John:1:38; strkjv@3:10; strkjv@20:16|). Teachers occupied an honourable position among the Christians (Ephesians:4:11; strkjv@Acts:13:1|). James counts himself a teacher (we shall receive, strkjv@3:1|) and this discussion is linked on with strkjv@1:19-27|. Teachers are necessary, but incompetent and unworthy ones do much harm. {Heavier judgment} (\meizon krima\). "Greater sentence." See strkjv@Mark:12:40; strkjv@Luke:20:47| for \perrisoteron krima\ (the sentence from the judge, strkjv@Romans:13:2|). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.
rwp@James:4:2 @{Ye lust} (\epithumeite\). Present active indicative of \epithume\, old word (from \epi, thumos\, yearning passion for), not necessarily evil as clearly not in strkjv@Luke:22:15| of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. {Ye kill and covet} (\phoneuete kai zloute\). Present active indicatives of \phoneu\ (old verb from \phoneus\, murderer) and \zlo\, to desire hotly to possess (1Corinthians:12:31|). It is possible (perhaps probable) that a full stop should come after \phoneuete\ (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (\epituchein\, second aorist active infinitive of \epitugchan\), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse 1|. Thus also the anticlimax in \phoneuete\ and \zloute\ is avoided. Mayor makes the words a hendiadys, "ye murderously envy." {Ye have not, because ye ask not} (\ouk echete dia to m aiteisthai humas\). James refers again to \ouk echete\ (ye do not have) in verse 2|. Such sinful lusting will not obtain. "Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. strkjv@Matthew:6:31-33|. The reason here is expressed by \dia\ and the accusative of the articular present middle infinitive of \aite\, used here of prayer to God as in strkjv@Matthew:7:7f|. \Hums\ (you) is the accusative of general reference. Note the middle voice here as in \aiteisthe\ in 3|. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (_Prol_., p. 160) regards the distinction between \aite\ and \aiteomai\ often "an extinct subtlety."
rwp@James:5:6 @{Ye have condemned} (\katedikasate\). First aorist active indicative of \katadikaz\, old verb (from \katadik\, condemnation, strkjv@Acts:25:15|). The rich controlled the courts of justice. {Ye have killed the righteous one} (\ephoneusate ton dikaion\). First aorist active indicative of \phoneu\ (2:11; strkjv@4:2|). "The righteous one" (\tn dikaion\) is the generic use of the singular with article for the class. There is probably no direct reference to one individual, though it does picture well the death of Christ and also the coming death of James himself, who was called the Just (Eus. _H.E_. ii. 23). Stephen (Acts:7:52|) directly accuses the Sanhedrin with being betrayers and murderers (\prodotai kai phoneis\) of the righteous one (\tou dikaiou\). {He doth not resist you} (\ouk antitassetai humin\). It is possible to treat this as a question. Present middle indicative of \antitass\, for which see strkjv@James:4:6|. Without a question the unresisting end of the victim (\ton dikaion\) is pictured. With a question (\ouk\, expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely.
rwp@James:5:7 @{Be patient therefore} (\makrothumsate oun\). A direct corollary (\oun\, therefore) from the coming judgment on the wicked rich (5:1-6|). First aorist (constative) active imperative of \makrothume\, late compound (Plutarch, LXX) from \makrothumos\ (\makros, thumos\, of long spirit, not losing heart), as in strkjv@Matthew:18:26|. The appeal is to the oppressed brethren. Catch your wind for a long race (long-tempered as opposed to short-tempered). See already the exhortation to patience (\hupomon\) in strkjv@1:3f.,12| and repeated in strkjv@5:11|. They will need both submission (\hupomen\ strkjv@5:11|) and steadfastness (\makrothumia\ strkjv@5:10|). {Until the coming of the Lord} (\hes ts parousias\). The second coming of Christ he means, the regular phrase here and in verse 8| for that idea (Matthew:24:3,37,39; strkjv@1Thessalonians:2:19|, etc.). {The husbandman} (\ho gergos\). The worker in the ground (\g, erg\) as in strkjv@Matthew:21:33f|. {Waiteth for} (\ekdechetai\). Present middle indicative of \ekdechomai\, old verb for eager expectation as in strkjv@Acts:17:16|. {Precious} (\timion\). Old adjective from \tim\ (honor, price), dear to the farmer because of his toil for it. See strkjv@1Peter:1:19|. {Being patient over it} (\makrothumn ep' auti\). Present active participle of \makrothume\ just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. strkjv@Luke:18:7| of God). {Until it receive} (\hes labi\). Temporal clause of the future with \hes\ and the second aorist active subjunctive of \lamban\, vividly describing the farmer's hopes and patience. {The early and latter rain} (\promon kai opsimon\). The word for rain (\hueton\ strkjv@Acts:14:17|) is absent from the best MSS. The adjective \promos\ (from \pr\, early) occurs here only in N.T., though old in the form \promos\ and \prs\. See strkjv@Deuteronomy:11:14; strkjv@Jeremiah:5:24|, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (\opsimon\, from \opse\, late, here only in N.T.) in April and May for maturing the grain.
rwp@Info_John @ THE USE OF THE SYNOPTIC GOSPELS As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (John:2:23; strkjv@6:4|) and another (John:5:1|) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord's public ministry ("the year of obscurity," Stalker) without which we should know little of this beginning (John:1:19-4:45|). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John:1:1-18|) relates the Incarnation to God's eternal purpose as in strkjv@Colossians:1:14-20| and strkjv@Hebrews:1:1-3| and employs the language of the intellectuals of the time (\Logos\ -- Word) to interpret Christ as the Incarnate Son of God.
rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).
rwp@John:1:3 @{All things} (\panta\). The philosophical phrase was \ta panta\ (the all things) as we have it in strkjv@1Corinthians:8:6; strkjv@Romans:11:36; strkjv@Colossians:1:16|. In verse 10| John uses \ho kosmos\ (the orderly universe) for the whole. {Were made} (egeneto). Second aorist middle indicative of \ginomai\, the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of \n\ in verses 1,2|. All things "came into being." Creation is thus presented as a becoming (\ginomai\) in contrast with being (\eimi\). {By him} (\di' autou\). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews (Hebrews:1:2|) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" (Colossians:1:16|). Hence it is not a peculiar doctrine that John here enunciates. In strkjv@1Corinthians:8:6|, Paul distinguishes between the Father as the primary source (\ex hou\) of the all things and the Son as the intermediate agent as here (\di' hou\). {Without him} (\chris autou\). Old adverbial preposition with the ablative as in strkjv@Phillipians:2:14|, "apart from." John adds the negative statement for completion, another note of his style as in strkjv@John:1:20; strkjv@1John:1:5|. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. {Not anything} (\oude hen\). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" (\ho gegonen\) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of \ginomai\. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with \ho gegonen\. The early uncials had no punctuation.
rwp@John:1:4 @{In him was life} (\en auti z n\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have \estin\ here instead of \n\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai h z n to phs tn anthrpn\). Here the article with both \z\ and \phs\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\tn anthrpon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.
rwp@John:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain\, old verb from \pha\, to shine (\phaos, phs\). "The light keeps on giving light." {In the darkness} (\en ti skotii\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \phs\ (\phtiz, phain\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina m skotia humas katalabi\) "that darkness overtake you not," the metaphor of night following day and in strkjv@1Thessalonians:5:4| the same idiom (\hina katalabi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous h skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.
rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \n\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\esknsen en hmin\). First aorist ingressive aorist active indicative of \skno\, old verb, to pitch one's tent or tabernacle (\sknos\ or \skn\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\hs monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogen\ referring to Christ. This is the first use in the Gospel of \patr\ of God in relation to the Logos. \Monogens\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plrs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plrs\ can agree with the subject of \esknsen\. {Of grace and truth} (\charitos kai altheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \altheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.
rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos n\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eipn\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti prtos mou n\). Paradox, but clear. He had always been (\n imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Prtos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin_. Songs:the Beloved Disciple came first (\prtos\) to the tomb, ahead of Peter (20:4|). Songs:also \prton humn\ in strkjv@15:18| means "before you" as if it were \proteron humn\. Verse 30| repeats these words almost exactly.
rwp@John:1:18 @{No man hath seen God at any time} (\theon oudeis heraken ppote\). "God no one has ever seen." Perfect active indicative of \hora\. Seen with the human physical eye, John means. God is invisible (Exodus:33:20; strkjv@Deuteronomy:4:12|). Paul calls God \aoratos\ (Colossians:1:15; strkjv@1Timothy:1:17|). John repeats the idea in strkjv@John:5:37; strkjv@6:46|. And yet in strkjv@14:7| Jesus claims that the one who sees him has seen the Father as here. {The only begotten Son} (\ho monogens huios\). This is the reading of the Textus Receptus and is intelligible after \hs monogenous para patros\ in verse 14|. But the best old Greek manuscripts (Aleph B C L) read \monogens theos\ (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to \ho monogens huios\ to obviate the blunt statement of the deity of Christ and to make it like strkjv@3:16|. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called \theos\ in verse 1|. The Incarnation is stated in verse 14|, where he is also termed \monogens\. He was that before the Incarnation. Songs:he is "God only begotten," "the Eternal Generation of the Son" of Origen's phrase. {Which is in the bosom of the Father} (\ho n eis ton kolpon tou patros\). The eternal relation of the Son with the Father like \pros ton theon\ in verse 1|. In strkjv@3:13| there is some evidence for \ho n en ti ourani\ used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. {He} (\ekinos\). Emphatic pronoun referring to the Son. {Hath declared him} (\exgsato\). First aorist (effective) middle indicative of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke's Gospel (24:35|) and four times in Acts:(10:8; strkjv@15:12,14; strkjv@21:19|). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.
rwp@John:1:51 @{Verily, Verily} (\Amn, amn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg humin\ (I say unto you). Note plural \humin\ though \auti\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon aneigota\). Second perfect active participle of \anoig\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthrpou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.
rwp@John:2:11 @{This beginning of his signs did Jesus} (\tautn epoisen archn tn smein ho Isous\). Rather, "this Jesus did as a beginning of his signs," for there is no article between \tautn\ and \archn\. "We have now passed from the 'witness' of the Baptist to the 'witness' of the works of Jesus" (Bernard). This is John's favourite word "signs" rather than wonders (\terata\) or powers (\dunameis\) for the works (\erga\) of Jesus. \Smeion\ is an old word from \smain\, to give a sign (12:33|). He selects eight in his Gospel by which to prove the deity of Christ (20:30|) of which this is the first. {Manifested his glory} (\ephanersen tn doxan autou\). First aorist (effective) active indicative of \phanero\, that glory of which John spoke in strkjv@1:14|. {Believed on him} (\episteusan eis auton\). First aorist active indicative of \pisteu\, to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51|). Now their faith was greatly strengthened. Songs:it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.
rwp@John:3:17 @{For God sent not the Son} (\ou gar apesteilen ho theos ton huion\). Explanation (\gar\) of God's sending the Son into the world. First aorist active indicative of \apostell\. John uses both \apostell\ from which comes \apostolos\ (3:34; strkjv@5:36,38|, etc.) and \pemp\ (4:34; strkjv@5:23,24,30|, etc.) for God's sending the Son and \pemp\ more frequently, but with no real difference in meaning. All the Gospels use \ho huios\ in the absolute sense in contrast with the Father (Mark:13:32; strkjv@Matthew:11:27; strkjv@Luke:10:22|). {To judge} (\hina krini\). Final clause with \hina\ and the present (or aorist) active subjunctive of \krin\. The Messiah does judge the world as Jesus taught (Matthew:25:31f.; strkjv@John:5:27|), but this was not the primary or the only purpose of his coming. See on ¯Matthew:7:1| for \krin\, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. {But that the world should be saved through him} (\all hina sthi ho kosmos di' autou\). First aorist passive subjunctive of \sz\, the common verb to save (from \ss\, safe and sound), from which \str\ (Saviour) comes (the Saviour of the world, strkjv@4:42; strkjv@1John:4:14|) and \stria\ (salvation, strkjv@4:22| here only in John). The verb \sz\ is often used for physical health (Mark:5:28|), but here of the spiritual salvation as in strkjv@5:34|.
rwp@John:3:18 @{Is not judged} (\ou krinetai\). Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans:8:32f.|). The believer in Christ as Saviour does not come into judgment (John:5:24|). {Hath been judged already} (\d kekritai\). Perfect passive indicative of \krin\. Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (5:40|). {Because he hath not believed} (\hoti m pepisteuken\). Perfect active indicative of \pisteu\, has taken a permanent attitude of refusal. Here \hoti m\ states the reason subjectively as the judgment of the Judge in any such case (\ho m pisteun\ already mentioned) while in strkjv@1John:5:10| \hoti ou pepisteuken\ gives the reason objectively (\ou\ instead of \m\) conceived as an actual case and no longer hypothetical. See strkjv@1:12| for \eis to onoma\ with \pisteu\ (believing on the name) and strkjv@1:14| for \monogenous\ (only begotten) and also strkjv@3:16|.
rwp@John:3:19 @{And this is the judgment} (\haut de estin h krisis\). A thoroughly Johannine phrase for sequence of thought (15:12; strkjv@17:3; strkjv@1John:1:5; strkjv@5:11,14; strkjv@3John:1:6|). It is more precisely the process of judging (\kri-sis\) rather than the result (\kri-ma\) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard). {The light is come} (\to phs elluthen\). Second perfect active indicative of \erchomai\, a permanent result as already explained in the Prologue concerning the Incarnation (1:4,5,9,11|). Jesus is the Light of the world. {Loved darkness} (\gapsan to skotos\). Job:(Job:24:13|) spoke of men rebelling against the light. Here \to skotos\, common word for moral and spiritual darkness (1Thessalonians:5:5|), though \h skotia\ in strkjv@John:1:5|. "Darkness" is common in John as a metaphor for the state of sinners (8:12; strkjv@12:35, 46; strkjv@1John:1:6; strkjv@2:8,9,11|). Jesus himself is the only moral and spiritual light of the world (8:12|) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil (\ponra\)." When the light appears, they scatter to their holes and dens. \Ponros\ (from \ponos\, toil, \pone\, to toil) is used of the deeds of the world by Jesus (7:7|). In the end the god of this world blinds men's eyes so that they do not see the light (2Corinthians:4:4|). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1John:5:19|).
rwp@John:3:27 @{Except it have been given him from heaven} (\ean m i dedomenon auti ek tou ouranou\). See the same idiom in strkjv@John:6:65| (cf. strkjv@19:11|). Condition of third class, undetermined with prospect of determination, \ean m\ with the periphrastic perfect passive subjunctive of \didmi\. The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, "unless it be granted him from heaven." See strkjv@1Corinthians:4:7| where Paul says the same thing.
rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Isous autos ouk ebaptizen all' hoi mathtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.
rwp@John:4:8 @{For} (\gar\). Explanation of the reason for asking her. {Were gone away} (\apellutheisan\). Past perfect of \aperchomai\, to go off. They had already gone before she came. To Sychar (5,39|). {To buy food} (\hina trophas agorassin\). \Hina\ in purpose clause with first aorist active subjunctive of \agoraz\, old verb from \agora\ (marketplace). See strkjv@Matthew:21:12|. \Troph\ (nourishment) is old word from \treph\, to nourish (Matthew:3:4|). "Victuals" (plural).
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:6:31 @{Ate the manna} (\to manna ephagon\). The rabbis quoted strkjv@Psalms:72:16| to prove that the Messiah, when he comes, will outdo Moses with manna from heaven. Jesus was claiming to be the Messiah and able to give bread for eternal life (verse 27|). Lightfoot (_Biblical Essays_, p. 152) says: "The key to the understanding of the whole situation is an acquaintance with the national expectation of the greater Moses." They quote to Jesus strkjv@Exodus:16:15| (of. strkjv@Numbers:11:7; strkjv@21:5; strkjv@Deuteronomy:8:3|). Their plea is that Moses gave us bread "from heaven" (\ek tou ouranou\). Can Jesus equal that deed of Moses?
rwp@John:6:48 @{I am the bread of life} (\eg eimi ho artos ts zs\). Jesus repeats the astounding words of verse 35| after fuller explanation. The believer in Christ has eternal life because he gives himself to him.
rwp@John:6:51 @{The living bread} (\ho artos ho zn\). "The bread the living." Repetition of the claim in 35,41,48|, but with a slight change from \zs\ to \zn\ (present active participle of \za\). It is alive and can give life. See strkjv@4:10| for living water. In strkjv@Revelation:1:17| Jesus calls himself the Living One (\ho zn\). {For ever} (\eis ton aina\). Eternally like \ainion\ with \zn\ in 47|. {I shall give} (\eg ds\). Emphasis on \eg\ (I). Superior so to Moses. {Is my flesh} (\h sarx mou estin\). See on ¯1:14| for \sarx\ the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ's idea of self-sacrifice. {For the life of the world} (\huper ts tou kosmou zs\). Over, in behalf of, \huper\ means, and in some connexions instead of as in strkjv@11:50|. See strkjv@1:30| for the Baptist's picture of Christ as the Lamb of God that taketh away the sin of the world. See also strkjv@3:17; strkjv@4:42; strkjv@1John:3:16; strkjv@Matthew:20:28; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:8|. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world.
rwp@John:6:58 @{This is the bread} (\houtos estin ho artos\). Summary and final explanation of the true manna (from verse 32| on) as being Jesus Christ himself.
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:7:26 @{They say nothing unto him} (\ouden autoi legousin\). But only make sneering comments about him (7:16|) in spite of his speaking "openly" (\parrsii\, for which word see strkjv@7:13; strkjv@18:20|) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also. {Can it be that the rulers indeed know} (\m pote alths egnsin hoi archontes\). Negative answer expected by \m pote\ and yet there is ridicule of the rulers in the form of the question. See a like use of \m pote\ in strkjv@Luke:3:15|, though nowhere else in John. \Egnsan\ (second aorist ingressive active indicative of \ginsk\) may refer to the examination of Jesus by these rulers in strkjv@5:19ff.| and means, "Did they come to know or find out" (and so hold now)? {That this is the Christ} (\hoti houtos estin ho Christos\). The Messiah of Jewish hope.
rwp@John:7:32 @{The Pharisees} (\hoi Pharisaioi\). This group of the Jewish rulers (7:11,15,25f.|) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew:16:6|) and they join here (\hoi archiereis\, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.|) and still more now. {Heard the multitude murmuring} (\kousan tou ochlou gogguzontos\). First aorist active indicative of \akou\ with the genitive case and the descriptive participle of the vivid onomatopoetic verb \gogguz\ (verse 12|) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31|) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see strkjv@7:45; strkjv@11:47,57; strkjv@Matthew:21:45; strkjv@27:62|, the organized court) to send "officers" (\hupretas\) "to take him" (\hina piassin auton\, final clause with \hina\ and first aorist active subjunctive of \piaz\ for which verb see verse 30|). For \hupretas\ (temple police here) see verse 45; strkjv@18:3,12,22; strkjv@19:6; strkjv@Acts:5:22,26|. For the word see strkjv@Matthew:5:25; strkjv@Luke:1:2|, "an under rower" (\hupo, erets\), any assistant.
rwp@John:7:53 @This verse and through strkjv@8:12| (the passage concerning the woman taken in adultery) is certainly not a genuine part of John's Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John's Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John's Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed. {They went} (\eporeuthsan\). First aorist passive indicative of \poreuomai\ used as a deponent verb without passive idea. In this context the verb has to refer to the Sanhedrin with a rather pointless contrast to Jesus.
rwp@John:8:3 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Luke:5:30; strkjv@6:7|, etc.). {Bring} (\agousin\). Vivid dramatic present active indicative of \ag\. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus. {Taken in adultery} (\epi moicheii kateilemmenn\). Perfect passive participle of \katalamban\, old compound to seize (Mark:9:18|), to catch, to overtake (John:12:35|), to overcome (or overtake) in strkjv@1:5|. {Having let her in the midst} (\stsantes autn en mesi\). First aorist active (transitive) participle of \histmi\. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.
rwp@John:8:14 @{Even if} (\kan\). That is \kai ean\, a condition of the third class with the present active subjunctive \martur\. Jesus means that his own witness concerning himself is true (\althes\) even if it contravenes their technical rules of evidence. He can and does tell the truth all by himself concerning himself. {For I know whence I came and whither I go} (\hoti oida pothen lthon kai pou hupag\). In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in strkjv@17:5| and to the return to the Father after the death and resurrection as in strkjv@13:3; strkjv@14:2f|. He again puts both ideas together in one crisp clause in strkjv@16:28| for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. "But ye know not whence I come nor whither I go" (\humeis de ouk oidate pothen erchomai pou hupag\). He had spoken of his heavenly destiny (7:33|). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (_Words of the Lord Jesus_) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun.
rwp@John:8:15 @{After the flesh} (\kata tn sarka\). According to the standards of the flesh (2Corinthians:5:16|). The Baptist had said: "There stands one among you whom ye know not" (John:1:26|). The Light of the World had come, but they loved darkness rather than light (3:19|), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2Corinthians:4:4|).
rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphken me monon\). First aorist active indicative of \aphimi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta auti\). This old verbal adjective, from \aresk\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).
rwp@John:8:42 @{Ye would love me} (\gapate an eme\). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). {For I came forth from God} (\eg gar ek tou theou exlthon\). Second aorist active indicative of \exerchomai\, definite historical event (the Incarnation). See strkjv@4:30| for \exlthon ek\. In strkjv@13:3; strkjv@16:30| Jesus is said to have come from (\apo\) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in strkjv@17:5|. {And am come} (\kai hk\). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means. {Of myself} (\ap' emautou\). His coming was not self-initiated nor independent of the Father. "But he (\ekeinos\, emphatic demonstrative pronoun) sent me" and here I am.
rwp@John:9:26 @{What did he do to thee?} (\Ti epoisen soi;\). Another cross-examination, now admitting that Jesus opened his eyes and wishing again (9:15,17|) to know "how."
rwp@John:10:16 @{Other sheep} (\alla probata\). Sheep, not goats, but "not of this fold" (\ek ts auls tauts\). See verse 1| for \aul\. Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere" (Westcott). Christ's horizon takes in all men of all races and times (John:11:52; strkjv@12:32|). The world mission of Christ for all nations is no new idea with him (Matthew:8:11; strkjv@Luke:13:28|). God loved the world and gave his Son for the race (\John strkjv@3:16\), {Them also I must bring} (\kakeina dei me agagein\). Second aorist active infinitive of \ag\ with \dei\ expressing the moral urgency of Christ's passion for God's people in all lands and ages. Missions in Christ's mind takes in the whole world. This is according to prophecy (Isaiah:42:6; strkjv@49:6; strkjv@56:8|) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John:3:14|). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. {And they shall hear my voice} (\kai ts phns mou akousontai\). Future middle indicative of \akou\ with the genitive \phns\. These words read like a transcript from the Acts and the Epistles of Paul (Romans:9-11| in particular). See especially Paul's words in strkjv@Acts:28:28|. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. {And they shall become one flock, one shepherd} (\kai gensontai mia poimn, heis poimn\). Future middle indicative of \ginomai\, plural, not singular \gensetai\ as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between \poimn\ (old word, contraction of \poimen\ from \poimn\, shepherd), as in strkjv@Matthew:26:31|, and \aul\ (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of _ovile_ for both \aul\ and \pomnion\ has helped Roman Catholic assumptions. Christ's use of "flock" (\poimn\) here is just another metaphor for kingdom (\basileia\) in strkjv@Matthew:8:11| where the children of the kingdom come from all climes and nations. See also the various metaphors in strkjv@Ephesians:2| for this same idea. There is only the one Great Shepherd of the sheep (Hebrews:13:20|), Jesus Christ our Lord.
rwp@John:11:10 @{But if a man walk in the night} (\ean de tis peripati en ti nukti\). Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in strkjv@12:35| (1John:2:11|). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. {In him} (\en auti\). Spiritual darkness, the worst of all (cf. strkjv@Matthew:6:23; strkjv@John:8:12|). Man has the capacity for light, but is not the source of light. "By the application of this principle Christianity is distinguished from Neo-Platonism" (Westcott).
rwp@John:11:50 @{That it is expedient for you} (\hoti sumpherei humin\). Indirect discourse with present active indicative of \sumpher\ used with the \hina\ clause as subject. It means to bear together, to be profitable, with the dative case as here (\humin\, for you). It is to your interest and that is what they cared most for. {That one man die} (\hina heis anthrpos apothani\). Sub-final use of \hina\ with second aorist active subjunctive of \apothnsk\ as subject clause with \sumpherei\. See strkjv@16:7; strkjv@18:7| for the same construction. {For the people} (\huper tou laou\). \Huper\ simply means _over_, but can be in behalf of as often, and in proper context the resultant idea is "instead of" as the succeeding clause shows and as is clearly so in strkjv@Galatians:3:13| of the death of Christ and naturally so in strkjv@2Corinthians:5:14f.; strkjv@Romans:5:6|. In the papyri \huper\ is the usual preposition used of one who writes a letter for one unable to write. {And that the whole nation perish not} (\kai m holon to ethnos apoltai\). Continuation of the \hina\ construction with \m\ and the second aorist subjunctive of \apollumi\. What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow.
rwp@John:11:52 @{But that he might also gather together into one} (\all' hina sunagagi eis hen\). Purpose clause with \hina\ and the second aorist active subjunctive of \sunag\. Caiaphas was thinking only of the Jewish people (\laou, ethnos\, verse 50|). The explanation and interpretation of John here follow the lead of the words of Jesus about the other sheep and the one flock in strkjv@10:16|. {That are scattered abroad} (\ta dieskorpismena\). Perfect passive articular participle of \diaskorpiz\, late verb (Polybius, LXX) to scatter apart, to winnow grain from chaff, only here in John. The meaning here is not the Diaspora (Jews scattered over the world), but the potential children of God in all lands and all ages that the death of Christ will gather "into one" (\eis hen\). A glorious idea, but far beyond Caiaphas.
rwp@John:11:54 @{Therefore walked no more openly} (\oun ouketi parrsii periepatei\). Imperfect active of \peripate\, to walk around. Jesus saw clearly that to do so would bring on the end now instead of his "hour" which was to be at the passover a month ahead. {Into the country near to the wilderness} (\eis tn chran eggus ts ermou\). It was now in Jerusalem as it had become once in Galilee (7:1|) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated. {Into a city called Ephraim} (\eis Ephraim legomenn polin\). \Polis\ here means no more than town or village (\km\). The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (_War_, IV. ix. 9) a small fort near Bethel in the hill country and in strkjv@2Chronicles:13:19| Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time (\meta tn mathtn\). But what were they thinking?
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:13:1 @{Now before the feast of the passover} (\pro de ts heorts tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \gapsen\ (loved). {Knowing} (\eids\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou h hra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en ti kosmi\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).
rwp@John:14:2 @{Mansions} (\monai\). Old word from \men\, to abide, abiding places, in N.T. only here and verse 23|. There are many resting-places in the Father's house (\oikia\). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. {If it were not so} (\ei de m\). Ellipsis of the verb (Mark:2:21; strkjv@Revelation:2:5,16; strkjv@John:14:11|). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. {I would have told you} (\eipon an humin\). Regular construction for this apodosis (\an\ and aorist--second active--indicative). {For I go} (\hoti poreuomai\). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in strkjv@13:33| that puzzled Peter so (13:36f.|). {To prepare a place for you} (\hetoimasai topon humin\). First aorist active infinitive of purpose of \hetoimaz\, to make ready, old verb from \hetoimos\. Here only in John, but in strkjv@Mark:10:40| (Matthew:20:23|). It was customary to send one forward for such a purpose (Numbers:10:33|). Songs:Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark:14:12; strkjv@Matthew:26:17|). Jesus is thus our Forerunner (\prodromos\) in heaven (Hebrews:6:20|).
rwp@John:14:27 @{My peace} (\eirnn tn emn\). This is Christ's bequest to the disciples before he goes, the _shalom_ of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (20:19,21,26|) as in strkjv@2John:1:3; strkjv@3John:1:14|, but here and in strkjv@16:33| in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke:2:14|). {Neither let it be fearful} (\med deiliat\). Added to the prohibition in verse 1|, only N.T. example of \deilia\ (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from \deilos\).
rwp@John:14:28 @{I go away, and I come} (\hupag kai erchomai\), both futuristic presents (7:33; strkjv@14:3,18|). {If ye loved me} (\ei gapte me\). Second-class condition with the imperfect active of \agapa\ referring to present time, implying that the disciples are not loving Jesus as they should. {Ye would have rejoiced} (\echarte an\). Second aorist passive indicative of \chair\ with \an\, conclusion of second-class condition referring to past time, "Ye would already have rejoiced before this" at Christ's going to the Father (verse 12|). {Greater than I} (\meizn mou\). Ablative case \mou\ after the comparative \meizn\ (from positive \megas\). The filial relation makes this necessary. Not a distinction in nature or essence (cf. strkjv@10:30|), but in rank in the Trinity. No Arianism or Unitarianism here. The very explanation here is proof of the deity of the Son (Dods).
rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elthn\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosuns\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krises\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).
rwp@John:16:28 @{I came out from the Father} (\exlthon ek tou patros\). Definite act (aorist), the Incarnation, with repetition of \ek\ (out of), while in verse 27| we have \para tou patros exlthon\) with no practical distinction between \ek\ and \para\ in resultant idea. {Amos:come} (\ellutha\). Perfect active indicative of \erchomai\, as in strkjv@18:37|. The Incarnation is now a permanent fact, once only a blessed hope (11:27|). His leaving the world and going to the Father does not set aside the fact of the Incarnation. Both \aphimi\ (I leave) and \poreuomai\ (I go) are futuristic present indicatives.
rwp@John:17:5 @{With thine own self} (\para seauti\). "By the side of thyself." Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. strkjv@1:1|) enjoyed before the Incarnation (John:1:14|). This is not just ideal pre-existence, but actual and conscious existence at the Father's side (\para soi\, with thee) "which I had" (\hi eichon\, imperfect active of \ech\, I used to have, with attraction of case of \hn\ to \hi\ because of \doxi\), "before the world was" (\pro tou ton kosmon einai\), "before the being as to the world" (cf. verse 24|). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in verse 24| are "undoubtedly the reflection of the certainty with which Jesus himself spoke" (_What Is Christianity_, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Phillipians:2:5-11|).
rwp@John:18:19 @{Asked} (\rtsen\). First aorist active indicative of \erta\, to question, usual meaning. This was Annas making a preliminary examination of Jesus probably to see on what terms Jesus made disciples whether as a mere rabbi or as Messiah.
rwp@John:18:24 @{Therefore sent him} (\apesteilen oun auton\). First aorist active of \apostell\, not past perfect (had sent). The preliminary examination by Annas was over. {Bound} (\dedemenon\). Perfect passive participle of \de\, to bind. Jesus was bound on his arrest (verse 12|) and apparently unbound during the preliminary examination by Annas.
rwp@John:18:25 @{Was standing and warming himself} (\n hests kai thermainomenos\). Two periphrastic imperfects precisely as in verse 18|, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (18:19-24|) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour's interval (Luke:22:59|). The question and answer are almost identical with verse 17| and "put in a form which almost _suggested_ that Peter should say 'No'" (Bernard), a favourite device of the devil in making temptation attractive.
rwp@John:18:28 @{They lead} (\agousin\). Dramatic historical present of \ag\, plural "they" for the Sanhedrists (Luke:23:1|). John gives no details of the trial before the Sanhedrin (only the fact, strkjv@John:18:24,28|) when Caiaphas presided, either the informal meeting at night (Mark:14:53,55-65; strkjv@Matthew:26:57,59-68; strkjv@Luke:22:54,63-65|) or the formal ratification meeting after dawn (Mark:15:1; strkjv@Matthew:27:1; strkjv@Luke:22:66-71|), but he gives much new material of the trial before Pilate (18:28-38|). {Into the palace} (\eis to praitrion\). For the history and meaning of this interesting Latin word, _praetorium_, see on ¯Matthew:27:27; strkjv@Acts:23:35; strkjv@Phillipians:1:13|. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts:23:35|). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. {Early} (\pri\). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14|) says it was "about the sixth hour" when Pilate condemned Jesus. {That they might not be defiled} (\hina m mianthsin\). Purpose clause with \hina m\ and first aorist passive subjunctive of \miain\, to stain, to defile. For Jewish scruples about entering the house of a Gentile see strkjv@Acts:10:28; strkjv@11:3|. {But might eat the passover} (\alla phagsin to pascha\). Second aorist active subjunctive of the defective verb \esthi\, to eat. This phrase may mean to eat the passover meal as in strkjv@Matthew:27:17| (Mark:14:12,14; strkjv@Luke:22:11,15|), but it does not have to mean that. In strkjv@2Chronicles:30:22| we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of \pascha\ in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of strkjv@John:13:2| which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.
rwp@John:18:31 @{Yourselves} (\humeis\). Emphatic. Pilate shrewdly turns the case over to the Sanhedrin in reply to their insolence, who have said nothing whatever about their previous trial and condemnation of Jesus. He drew out at once the admission that they wanted the death of Jesus, not a fair trial for him, but Pilate's approval of their purpose to kill him (John:7:1,25|).
rwp@John:18:35 @{Amos:I a Jew?} (\mti eg Ioudaios eimi;\). Proud and fine scorn on Pilate's part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. strkjv@4:29| for \mti\ in a question. The gulf between Jew and Gentile yawns wide here. {Nation} (\ethnos\ as in strkjv@11:48-52|, rather than \laos\, while both in strkjv@11:50|). For \paredkan\ see verse 30|. {What hast thou done?} (\ti epoisas;\). First aorist active indicative of \poie\. Blunt and curt question. "What didst thou do?" "What is thy real crime?" John's picture of this private interview between Pilate and Jesus is told with graphic power.
rwp@John:18:37 @{Art thou a king then?} (\oukoun basileus ei su;\). Compound of \ouk\ and \oun\ and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in strkjv@2Kings:5:23|. {Thou sayest that} (\su legeis hoti\). In strkjv@Matthew:27:11; strkjv@Mark:15:2; strkjv@Luke:23:3|, \su legeis\ clearly means "yes," as \su eipas\ (thou saidst) does in strkjv@Matthew:26:64| (= "I am," \eg eimi\, in strkjv@Mark:41:62|). Hence here \hoti\ had best be taken to mean "because": "Yes, because I am a king." {Have I been born} (\eg gegennmai\). Perfect passive indicative of \genna\. The Incarnation was for this purpose. Note repetition of \eis touto\ (for this purpose), explained by \hina marturs ti altheii\ (that I may bear witness to the truth), \hina\ with first aorist active subjunctive of \marture\. Paul (1Timothy:6:13|) alludes to this good confession when Christ bore witness (\martursantos\) before Pilate. Jesus bore such witness always (John:3:11,32; strkjv@7:7; strkjv@8:14; strkjv@Revelation:1:5|).
rwp@John:19:13 @{Sat down on the judgement seat} (\ekathisen epi bmatos\). "Took his seat upon the \bma\" (the raised platform for the judge outside the palace as in strkjv@Acts:7:5|). The examination is over and Pilate is now ready for the final stage. {The Pavement} (\Lithostrton\). Late compound from \lithos\, stone, and the verbal adjective \strtos\ form \strnnumi\, to speak, a mosaic or tesselated pavement, spread with stones, in strkjv@2Chronicles:7:3|, Josephus, Epictetus, papyri. The Chaldean name \Gabbath\, an elevation, was apparently given because of the shape.
rwp@Info_Jude:@ THE USE OF APOCRYPHAL BOOKS Jude:(verse strkjv@Jude:1:14|) quotes from "Enoch" by name and says that he "prophesied." What he quotes is a combination of various passages in the Book of Enoch as we have it now. It used to be held that part of Enoch was later than Jude, but Charles seems to have disproved that, though the book as we have it has many interpolations. Tertullian wanted to canonise Enoch because of what Jude:says, whereas Chrysostom says that the authenticity of Jude:was doubted because of the use of Enoch. In verse strkjv@Jude:1:9| there seems to be an allusion to the _Assumption of Moses_, another apocryphal book, but it is the use of "prophesied" in verse strkjv@Jude:1:14| about Enoch that gave most offence. It is possible, of course, that Jude:did not attach the full sense to that term.
rwp@Jude:1:4 @{Are crept in} (\pareisedusan\). Second aorist passive indicative of \pareisdu\ (\-n\), late (Hippocrates, Plutarch, etc.) compound of \para\ (beside) and \eis\ (in) and \du\ to sink or plunge, so to slip in secretly as if by a side door, here only in N.T. {Set forth} (\progegrammenoi\). Perfect passive participle of \prograph\, to write of beforehand, for which verb see strkjv@Galatians:3:1; strkjv@Romans:15:4|. {Unto this condemnation} (\eis touto to krima\). See strkjv@2Peter:2:3| for \krima\ and \ekpalai\. \Palai\ here apparently alludes to verses 14,15| (Enoch). {Ungodly men} (\asebeis\). Keynote of the Epistle (Mayor), in 15| again as in strkjv@2Peter:2:5; strkjv@3:7|. {Turning} (\metatithentes\). Present active participle of \metatithmi\, to change, for which verb see strkjv@Galatians:1:6|. For the change of "grace" (\charita\) into "lasciviousness (\eis aselgeian\) see strkjv@1Peter:2:16; strkjv@4:3; strkjv@2Peter:2:19; strkjv@3:16|. {Our only Master and Lord} (\ton monon despotn kai kurion hmn\). For the force of the one article for one person see on ¯2Peter:1:1|. For \despotn\ of Christ see strkjv@2Peter:2:1|. {Denying} (\arnoumenoi\). strkjv@Songs:2Peter:2:1|. See also strkjv@Matthew:10:33; strkjv@1Timothy:5:8; strkjv@Titus:1:16; strkjv@1John:2:22|.
rwp@Jude:1:7 @{Even as} (\hs\). Just "as." The third instance (Jude:passes by the deluge) in Jude, the cities of the plain. {The cities about them} (\hai peri autas poleis\). These were also included, Admah and Zeboiim (Deuteronomy:29:23; strkjv@Hosea:11:8|). Zoar, the other city, was spared. {In like manner} (\ton homoion tropon\). Adverbial accusative (cf. \hs\). Like the fallen angels. {Having given themselves over to fornication} (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Genesis:38:24; strkjv@Exodus:34:15f.|, etc.). Cf. \aselgeian\ in verse 4|. {Strange flesh} (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans:1:27|) for which the very word "sodomy" is used (Genesis:19:4-11|). The pronoun \heteras\ (other, strange) is not in strkjv@2Peter:2:10|. {Are set forth} (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in strkjv@Hebrews:12:1f|. {As an example} (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. strkjv@2Peter:2:6| has \hupodeigma\ (pattern). {Suffering} (\hupechousai\). Present active participle of \hupech\, old compound, to hold under, often with \dikn\ (right, justice, sentence strkjv@2Thessalonians:1:9|) to suffer sentence (punishment), here only in N.T. {Of eternal fire} (\puros ainiou\). Like \desmois aidiois\ in verse 7|. Cf. the hell of fire (Matthew:5:22|) and also strkjv@Matthew:25:46|. Jude:has no mention of Lot.
rwp@Jude:1:9 @{Michael the archangel} (\ho Michael ho archaggelos\). Michael is mentioned also in strkjv@Daniel:10:13,21; strkjv@12:1; strkjv@Revelation:12:7|. \Archaggelos\ in N.T. occurs only here and strkjv@1Thessalonians:4:16|, but in strkjv@Daniel:10:13,20; strkjv@12:1|. {Contending with the devil} (\ti diaboli diakrinomenos\). Present middle participle of \diakrin\, to separate, to strive with as in strkjv@Acts:11:2|. Dative case \diaboli\. {When he disputed} (\hote dielegeto\). Imperfect middle of \dialegomai\ as in strkjv@Mark:9:34|. {Concerning the body of Moses} (\peri tou Muses smatos\). Some refer this to strkjv@Zechariah:3:1|, others to a rabbinical comment on strkjv@Deuteronomy:34:6|. There is a similar reference to traditions in strkjv@Acts:7:22; strkjv@Galatians:3:19; strkjv@Hebrews:2:2; strkjv@2Timothy:3:8|. But this explanation hardly meets the facts. {Durst not bring} (\ouk etolmsen epenegkein\). "Did not dare (first aorist active indicative of \tolma\), to bring against him" (second aorist active infinitive of \epipher\). {A railing accusation} (\krisin blasphmias\). "Charge of blasphemy" where strkjv@2Peter:2:11| has "\blasphmon krisin\." Peter also has \para kurii\ (with the Lord), not in Jude. {The Lord rebuke thee} (\epitimsai soi kurios\). First aorist active optative of \epitima\, a wish about the future. These words occur in strkjv@Zechariah:3:1-10| where the angel of the Lord replies to the charges of Satan. Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude:quoted here the _Assumption of Moses_, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the _Assumption of Moses_ took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the _Assumption_. Some date it as early as B.C. 2, others after A.D. 44.
rwp@Info_Luke @ THE GOSPEL OF LUKE BY WAY OF INTRODUCTION There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer's volume on Luke's Gospel in the _International and Critical Commentary_, in the Introduction to Ragg's volume on Luke's Gospel in the _Westminster Commentaries_, in the Introduction to Easton's _Gospel According to St. Luke_, Hayes' _Synoptic Gospels and the Book of Acts_, Ramsay's _Luke the Physician_, Harnack's _Date of the Acts and the Synoptic Gospels_, Foakes-Jackson and Kirsopp Lake's _Beginnings of Christianity_, Carpenter's _Christianity According to St. Luke_, Cadbury's _The Making of Luke-Acts_, McLachlan's _St. Luke: The Man and His Work_, Robertson's _Luke the Historian in the Light of Research_, to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.
rwp@Info_Luke @ THE CHARACTER OF THE BOOK Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.
rwp@Luke:1:5 @{There was} (\egeneto\). Not the usual \en\ for "was," but there arose or came into notice. With this verse the literary _Koin_ of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with strkjv@1:80, strkjv@2:40, strkjv@2:52|. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). {Herod, King of Judea} (\Hridou basiles ts Ioudaias\). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4. {Of the course of Abijah} (\ex ephmerias Abia\). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, \ephmere\. Daily service (Nehemiah:13:30; strkjv@1Chronicles:25:8|) and then a course of priests who were on duty for a week (1Chronicles:23:6; strkjv@28:13|). There were 24 such courses and that of Abijah was the eighth (1Chronicles:24:10; strkjv@2Chronicles:8:14|). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. {Of the daughters of Aaron} (\ek tn thugatern Aarn\). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.
rwp@Luke:1:31 @{Conceive in thy womb} (\sullmpsi en gastri\). Adding \en gastri\ to the verb of strkjv@1:24|. Same idiom in strkjv@Isaiah:7:14| of Immanuel. {Jesus} (\Isoun\). As to Joseph in strkjv@Matthew:1:21|, but without the explanation of the meaning. See on Matthew.
rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthrpou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.
rwp@Luke:1:51 @{Showed strength} (\epoisen kratos\). "Made might" (Wycliff). A Hebrew conception as in strkjv@Psalms:118:15|. Plummer notes six aorist indicatives in this sentence (51-63|), neither corresponding to our English idiom, which translates here by "hath" each time. {Imagination} (\dianoii\). Intellectual insight, moral understanding.
rwp@Luke:1:66 @{What then} (\ti ara\). With all these supernatural happenings they predicted the marvellous career of this child. Note \Ti\, {what}, not \Tis\, {who}. Cf. strkjv@Acts:12:18|. {They laid them up} (\ethento\, second aorist middle indicative) as Mary did (2:19|). {The hand of the Lord} (\cheir Kuriou\). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Acts:11:21; strkjv@13:11|).
rwp@Luke:1:75 @{In holiness and righteousness} (\en hosiotti kai dikaiosuni\). Not a usual combination (Ephesians:4:24; strkjv@Titus:1:8; strkjv@1Thessalonians:2:10|). The Godward and the manward aspects of conduct (Bruce). \Hosios\, the eternal principles of right, \dikaios\, the rule of conduct before men.
rwp@Luke:1:79 @{To shine upon} (\epiphnai\). First aorist active infinitive of \epiphain\ (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also strkjv@Acts:27:20; strkjv@Titus:2:11; strkjv@3:4|. {The shadow of death} (\skii thanatou\). See strkjv@Psalms:107:10|, where darkness and shadow of death are combined as here. Cf. also strkjv@Isaiah:9:1|. See on ¯Matthew:4:16|. To guide (\tou kateuthnai\). Genitive of the articular infinitive of purpose. The light will enable them in the dark to see how to walk in a straight path that leads to "the way of peace." We are still on that road, but so many stumble for lack of light, men and nations.
rwp@Luke:2:11 @\Is born\ (\etechth\). First aorist passive indicative from \tikt\. Was born. {Saviour} (\str\). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, _Light from the Ancient East_, p. 344). {Christ the Lord} (\Christos Kurios\). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of \Kurios\ ({Lord}) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (Lamentations:4:20|) and is in Ps. of Sol. strkjv@17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on ¯Matthew:1:1| for Christ and ¯Matthew:21:3| for Lord.
rwp@Luke:2:25 @{Devout} (\eulabs\). Used only by Luke (Acts:2:5; strkjv@8:2; strkjv@22:12|) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully (\eu\ and \labein\) and so reverently, circumspectly. {Looking for the consolation of Israel} (\prosdechomenos paraklsin tou Israel\). Old Greek verb to admit to one's presence (Luke:15:2|) and then to expect as here and of Anna in verse 38|. {Paraklsin} here means the Messianic hope (Isaiah:11:10; strkjv@40:1|), calling to one's side for cheer. {Upon him} (\ep' auton\). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.
rwp@Luke:2:32 @{Revelation to the Gentiles} (\apokalupsin ethnn\). Objective genitive. The Messiah is to be light (\phs\) for the Gentiles in darkness (1:70|) and glory (\doxa\) for Israel (cf. strkjv@Romans:9:1-5; strkjv@Isaiah:49:6|). The word \ethnos\ originally meant just a crowd or company, then a race or nation, then the nations other than Israel (the people, \ho laos\) or the people of God. The word Gentile is Latin from _gens_, a tribe or nation. But the world-wide mission of the Messiah comes out clearly in these early chapters in Luke.
rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \stratits\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mdena diaseiste\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mde sukophantste\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois opsniois humn\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\opsnion\ comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|. Paul uses the singular of a preacher's pay (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).
rwp@Luke:3:22 @{Descended} (\katabnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\smatiki eidei\). Alone in Luke who has also "as a dove" (\hs peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai phnn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).
rwp@Luke:4:5 @{The world} (\ts oikoumens\). The inhabited world. In strkjv@Matthew:4:8| it is \tou kosmou\. {In a moment of time} (\en stigmi chronou\). Only in Luke and the word \stigm\ nowhere else in the N.T. (from \stiz\, to prick, or puncture), a point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of time or tick of the clock. This panorama of all the kingdoms of the world and the glory of them in a moment of time was mental, a great feat of the imagination (a mental satanic "movie" performance), but this fact in no way discredits the idea of the actual visible appearance of Satan also. This second temptation in Luke is the third in Matthew's order. Luke's order is geographical (wilderness, mountain, Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition). There is a climax in Luke's order also (sense, man, God). There is no way to tell the actual order.
rwp@Luke:4:13 @{Every temptation} (\panta peirasmon\). These three kinds exhaust the avenues of approach (the appetites, the nerves, the ambitions). Satan tried them all. They formed a cycle (Vincent). Hence "he was in all points tempted like as we are" (Hebrews:4:15|). "The enemy tried all his weapons, and was at all points defeated" (Plummer). Probably all during the forty days the devil tempted him, but three are representatives of all. {For a season} (\achri kairou\). Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mark:8:33|), through the Pharisees (John:8:40ff.|), besides Gethsemane (Luke:22:42,53|).
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