NT-EPISTLES.filter - rwp tend:
rwp@
1Corinthians:1:11 @{For it hath been signified unto me} (\edlth gar moi\). First aorist passive indicative of \dlo\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo tn Chlos\). Ablative case of the masculine plural article \tn\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).
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:4:1 @{Ministers of Christ} (\hupretas Christou\). Paul and all ministers (\diakonous\) of the New Covenant (1Corinthians:3:5|) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke:4:20| the attendant in the synagogue) and the Acts (Acts:13:5|) of John Mark. The {so} (\houts\) gathers up the preceding argument (3:5-23|) and applies it directly by the {as} (\hs\) that follows. {Stewards of the mysteries of God} (\oikonomous mustrin theou\). The steward or house manager (\oikos\, house, \nem\, to manage, old word) was a slave (\doulos\) under his lord (\kurios\, strkjv@Luke:12:42|), but a master (Luke:16:1|) over the other slaves in the house (menservants \paidas\, maidservants \paidiskas\ strkjv@Luke:12:45|), an overseer (\epitropos\) over the rest (Matthew:20:8|). Hence the under-rower (\huprets\) of Christ has a position of great dignity as steward (\oikonomos\) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew:13:11|). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew:13:51; strkjv@16:8-12|). As stewards Paul and other ministers are entrusted with the mysteries (see on ¯1Corinthians:2:7| for this word) of God and are expected to teach them. "The church is the \oikos\ (1Timothy:3:15|), God the \oikodespots\ (Matthew:13:52|), the members the \oikeioi\ (Galatians:6:10; strkjv@Ephesians:2:19|)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (\oikonomia\) of God given to him (Colossians:1:25; strkjv@Ephesians:1:10|). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.
rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschmatisa\). First aorist active (not perfect) indicative of \meta-schmatiz\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schma\, form or habit, like Latin _habitus_ from \ech\ and so different from \morph\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \hs\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hmin mathte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan\, to learn. As an object lesson in our cases (\en hmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to M huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathte\ (learn) and points at the words "\M huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \m\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina m phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia, phusa\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zloute\ in strkjv@Galatians:4:17| (cf. \hina ginskomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa\ or \phusia\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).
rwp@1Corinthians:4:15 @{To admonish} (\nouthetn\). Literally, admonishing (present active participle of \nouthete\). See on ¯1Thessalonians:5:12,14|. {For though ye should have} (\ean gar echte\). Third-class condition undetermined, but with prospect of being determined (\ean\ and present subjunctive), "for if ye have." {Tutors} (\paidaggous\). This old word (\pais\, boy, \aggos\, leader) was used for the guide or attendant of the child who took him to school as in strkjv@Galatians:3:24| (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, _Vocabulary_) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two N.T. examples of the common word. {I begot you} (\humas egennsa\). Paul is their {spiritual father} in Christ, while Apollos and the rest are their {tutors} in Christ.
rwp@1Corinthians:7:10 @{To the married} (\tois gegamkosin\). Perfect active participle of \game\, old verb, to marry, and still married as the tense shows. {I give charge} (\paraggell\). Not mere wish as in verses 7,8|. {Not I, but the Lord} (\ouk eg alla ho kurios\). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in strkjv@Matthew:5:31f.; strkjv@19:3-12; strkjv@Mark:10:9-12; strkjv@Luke:16:18|. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In strkjv@Mark:10:9| we have from Christ: "What therefore God joined together let not man put asunder" (\m chorizet\). {That the wife depart not from her husband} (\gunaika apo andros m choristhnai\). First aorist passive infinitive (indirect command after \paraggell\) of \choriz\, old verb from adverbial preposition \chris\, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark:10:12|). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin_ (Robertson, _Grammar_, p. 817).
rwp@1Corinthians:7:31 @{Those that use the world} (\hoi chrmenoi ton kosmon\). Old verb \chraomai\, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, _Grammar_, p. 468). {As not abusing it} (\hs m katachrmenoi\). Perfective use of \kata\ in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. {For the fashion of this world passeth away} (\paragei gar to schma tou kosmou toutou\). Cf. strkjv@1John:2:17|. \Schma\ is the _habitus_, the outward appearance, old word, in N.T. only here and strkjv@Phillipians:2:7f|. \Paragei\ (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew:20:30|).
rwp@1Corinthians:7:35 @{For your own profit} (\pros to humn autn sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \humn autn\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal\ is second aorist active subjunctive of \epiball\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschmon\). Old adjective (\eu\, well, \schmn\, shapely, comely, from \schma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kurii\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispasts\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa\, to draw around (Luke:10:40|).
rwp@1Corinthians:9:7 @{What soldier ever serveth?} (\tis strateuetai pote;\). "Who ever serves as a soldier?" serves in an army (\stratos\). Present middle of old verb \strateu\. {At his own charges} (\idiois opsniois\). This late word \opsnion\ (from \opson\, cooked meat or relish with bread, and \neomai\, to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers' wages (often provisions) or the pay of any workman. Songs:of the wages of sin (Romans:6:23|). Paul uses \labn opsnion\ (receiving wages, the regular idiom) in strkjv@2Corinthians:11:8|. See Moulton and Milligan, _Vocabulary_; Deissmann, _Bible Studies_, pp. 148,266; _Light from the Ancient East_, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (verse 7|), the husbandman (verse 7|), the shepherd (verse 7|), the ox treading out the grain (8|), the ploughman (verse 10|), the priests in the temple (13|), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. {Who planteth a vineyard?} (\tis phuteuei ampelna;\). \Ampeln\ no earlier than Diodorus, but in LXX and in papyri. Place of vines (\ampelos\), meaning of ending \-n\. {Who feedeth a flock?} (\tis poimainei poimnn;\). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd's care over them (Vincent).
rwp@1Corinthians:9:13 @{Sacred things} (\ta hiera\). {Of the temple} (\tou hierou\). Play on the same word \hierou\ (sacred). See strkjv@Numbers:18:8-20| for the details. This is a very pertinent illustration. {They which wait upon the altar} (\hoi ti thusiastrii paredreuontes\). Old word \paredreu\, to sit beside, from \par--edros\, like Latin _assidere_, and so constant attendance. Only here in the N.T. Locative case \thusiastrii\, late word found so far only in LXX, Philo, Josephus, N.T., and ecclesiastical writers. See on ¯Matthew:5:23|.
rwp@1Corinthians:12:3 @{Wherefore I give you to understand} (\dio gnriz humin\). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root \gn\ in \ginsk\, to know. {Speaking in the Spirit of God} (\en pneumati theou laln\). Either sphere or instrumentality. No great distinction here between \lale\ (utter sounds) and \leg\ (to say). {Jesus is anathema} (\anathema Isous\). On distinction between \anathema\ (curse) and \anathma\ (offering strkjv@Luke:21:5|) see discussion there. In LXX \anathma\ means a thing devoted to God without being redeemed, doomed to destruction (Leviticus:27:28f.; strkjv@Joshua:6:17; strkjv@7:12|). See strkjv@1Corinthians:16:22; strkjv@Galatians:1:8f.; strkjv@Romans:9:3|. This blasphemous language against Jesus was mainly by the Jews (Acts:13:45; strkjv@18:6|). It is even possible that Paul had once tried to make Christians say \Anathema Isous\ (Acts:26:11|). {Jesus is Lord} (\Kurios Isous\). The term \Kurios\, as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term \Kurios\, 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, _Light from the Ancient East_, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (_ib._, p. 353f.): "One with 'Nero Kurios' quite in the manner of a formula (without article, like the 'Kurios Jesus' in strkjv@1Corinthians:12:3|." "The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say \Kurios Caesar\ and how each time he replied \Kurios Isous\. He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.
rwp@1John:2:1 @{My little children} (\teknia mou\). Tender tone with this diminutive of \teknon\ (child), again in strkjv@2:12; strkjv@3:18|, but \paidia\ in strkjv@2:14|. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ. {That ye may not sin} (\hina m hamartte\). Purpose (negative) clause with \hina m\ and the second aorist (ingressive, commit sin) active subjunctive of \hamartan\, to sin. John has no patience with professional perfectionists (1:8-10|), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame. {If any man sin} (\ean tis hamarti\). Third-class condition with \ean\ and second aorist (ingressive) active subjunctive again, "if one commit sin." {We have} (\echomen\). Present active indicative of \ech\ in the apodosis, a present reality like \echomen\ in strkjv@2Corinthians:5:1|. {An advocate} (\paraklton\). See on ¯John:14:16,26; strkjv@15:26; strkjv@16:7| for this word, nowhere else in the N.T. The Holy Spirit is God's Advocate on earth with men, while Christ is man's Advocate with the Father (the idea, but not the word, in strkjv@Romans:8:31-39; strkjv@Hebrews:7:25|). As \dikaios\ (righteous) Jesus is qualified to plead our case and to enter the Father's presence (Hebrews:2:18|).
rwp@1John:2:28 @{And now} (\kai nun\). John tenderly repeats the exhortation, "keep on abiding in him." {If he shall be manifested} (\ean phanerthi\). Condition of third class with \ean\ and first aorist passive subjunctive as in verse 19; strkjv@Colossians:3:3|. A clear reference to the second coming of Christ which may be at any time. {That we have boldness} (\hina schmen parrsian\). Purpose clause with \hina\ and the ingressive second aorist active subjunctive of \ech\, "that we may get boldness." {And not be ashamed} (\kai m aischunthmen\). Likewise negative purpose (after John's fashion) with \m\ and the first aorist passive subjunctive of \aischun\, to put to shame. {Before him} (\ap' autou\). "From him," as if shrinking away from Christ in guilty surprise. See strkjv@2Thessalonians:1:9| for this use of \apo\ (from the face of the Lord).
rwp@1Peter:3:8 @{Finally} (\to telos\). Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb (\este\ imperative, be) here. {Likeminded} (\homophrones\). Old compound (\homos, phrn\), here only in N.T. {Compassionate} (\sumpatheis\). Old adjective (\sun, pasch\), in N.T. only here and strkjv@Romans:12:15|. Our "sympathetic" in original sense. {Loving as brethren} (\philadelphoi\). Old compound (\philos, adelphos\), here only in N.T. {Tender-hearted} (\eusplagchnoi\). Late and rare compound (\eu\ and \splagchnon\), in Hippocrates, Apocrypha, in N.T. only here and strkjv@Ephesians:4:32|. {Humble minded} (\tapeinophrones\). Late compound (\tapeinos, phrn\), in Plutarch, strkjv@Proverbs:29:23|, here only in N.T.
rwp@1Peter:5:2 @{Tend} (\poimanate\). First aorist active imperative of \poimain\, old verb, from \poimn\ (shepherd) as in strkjv@Luke:17:7|. Jesus used this very word to Peter in the interview by the Sea of Galilee (John:21:16|) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts:20:28|). See strkjv@2:25| for the metaphor. {Flock} (\poimnion\). Old word, likewise from \poimn\, contraction of \poimenion\ (Luke:12:32|). {Exercising the oversight} (\episkopountes\). Present active participle of \episkope\, old word (in strkjv@Hebrews:12:15| alone in N.T.), omitted here by Aleph B. {Not by constraint} (\m anagkasts\). Negative \m\ because of the imperative. Old adverb from verbal adjective \anagkastos\, here alone in N.T. {But willingly} (\alla hekousis\). By contrast. Old adverb, in N.T. only here and strkjv@Hebrews:10:26|. {Nor yet for filthy lucre} (\mde aischrokerds\). A compound adverb not found elsewhere, but the old adjective \aischrokerds\ is in strkjv@1Timothy:3:8; strkjv@Titus:1:7|. See also strkjv@Titus:1:11| "for the sake of filthy lucre" (\aischrou kerdous charin\). Clearly the elders received stipends, else there could be no such temptation. {But of a ready mind} (\alla prothums\). Old adverb from \prothumos\ (Matthew:26:41|), here only in N.T.
rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin humn\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.
rwp@1Thessalonians:5:1 @{But concerning the times and the seasons} (\peri de tn chronn kai tn kairn\). See both words used also in strkjv@Titus:1:2f|. \Chronos\ is rather an extended period and \kairos\ a definite space of time.
rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).
rwp@2Corinthians:6:15 @{Concord} (\sumphnsis\). Symphony. Late word from \sumphne\, only here and ecclesiastical writers, though \sumphnma\ in the papyri. {Belial} (\Belial\). Transliteration of Hebrew word for worthlessness and applied to Satan (_Book of Jubilees_ 1.20) as here. Paul graphically sums up the contrast between Christ and Belial (Satan), the heads of the contending forces of good and evil. {Portion} (\meris\). The fourth of the words. Here by "unbeliever" (\apistou\) Paul means "disbeliever," not just an unconverted man who yet approves Christ.
rwp@2Corinthians:10:13 @{Beyond our measure} (\eis ta ametra\). "Into the unmeasured things," "the illimitable." Old word, here only in N.T. {Of the province} (\tou kanonos\). Old word (\kanna\ like Hebrew) a reed, a measuring rod. Numerous papyri examples for measuring rod and rules (our word canon). Only twice in N.T., here (also verse 15,16|) and strkjv@Galatians:6:16| (rule to walk by). {To reach even unto you} (\ephikesthai achri kai humn\). Second aorist middle infinitive of \ephikneomai\, old verb, only here and verse 14| in N.T. Paul's measuring-rod extends to Corinth.
rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patr hmn\). It is uncertain whether the first article \ho\ is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, strkjv@2Corinthians:13:13; strkjv@Galatians:1:1|. {Which loved us} (\ho agapsas hmas\). This singular articular participle refers to \ho patr\, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot). {Eternal comfort} (\paraklsin ainian\). Distinct feminine form of \ainios\ here instead of masculine as in strkjv@Matthew:25:46|.
rwp@2Timothy:1:5 @{Having been reminded} (\hupomnsin labn\). "Having received (second aorist active participle of \lamban\) a reminder" (old word from \hupomimnsk\, to remind, in N.T. only here and strkjv@1Peter:1:13|). For the idiom see strkjv@Romans:7:8,11|. A reminder by another while \anamnsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\ts anupokritou pistes\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\eniksen\). First aorist active indicative of \enoike\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\prton\). Adverb, not adjective (\prt\). {In thy grandmother Lois} (\en ti mammi Lidi\). Old word, originally the infantile word for \mtr\ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Acts:16:1|). Probably both grandmother and mother became Christians. {I am persuaded} (\pepeismai\). Perfect passive indicative of \peith\, "I stand persuaded." In the Pastorals only here and verse 12|, common in Paul's other writings (Romans:8:38|, etc.).
rwp@2Timothy:2:5 @{If also a man contend in the games} (\ean de kai athli tis\). Condition of third class with present (linear) active subjunctive of \athle\, old and common verb (from \athlos\, a contest), only this verse in N.T., but \sunathle\ in strkjv@Phillipians:1:27|. Note sharp distinction between \athli\ (present subjunctive, engage in a contest in general) and \athlsi\ (first aorist active subjunctive, engage in a particular contest). Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (\nomims\). Old adverb, agreeably to the law, in N.T. only here and strkjv@1Timothy:1:8|. {Is not crowned} (\ou stephanoutai\). Present passive indicative of \stephano\, old verb (from \stephanos\, crown), in N.T. only here and strkjv@Hebrews:2:7,9|. One apodosis for two protases. The victor in the athletic contests was crowned with a garland.
rwp@2Timothy:3:2 @{Lovers of self} (\philautoi\). Old compound adjective (\philos, autos\), here only in N.T. {Lovers of money} (\philarguroi\). Old compound adjective, in N.T. only here and strkjv@Luke:16:14|. See strkjv@1Timothy:6:10|. {Boastful} (\alazones\). Old word for empty pretender, in N.T. only here and strkjv@Romans:1:30|. {Haughty} (\huperphanoi\). See also strkjv@Romans:1:30| for this old word. {Railers} (\blasphmoi\). See strkjv@1Timothy:1:13|. {Disobedient to parents} (\goneusin apeitheis\). See strkjv@Romans:1:30|. {Unthankful} (\acharistoi\). Old word, in N.T. only here and strkjv@Luke:6:35|. {Unholy} (\anosioi\). See strkjv@1Timothy:1:9|. {Without natural affection} (\astorgoi\). See strkjv@Romans:1:31|.
rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.
rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.
rwp@Acts:1:1 @{The former treatise} (\ton men prton\). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of \prtos\ where only two are compared is seen between the Baptist and Jesus (John:1:15|), John and Peter (John:20:4|). The idiom is common in the papyri (Robertson, _Grammar_, pp. 662, 669). The use of \men solitarium\ here, as Hackett notes, is common in Acts. It is by no means true that \men\ requires a following \de\ by contrast. The word is merely a weakened form of \mn\=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of \logos\ (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (_Phaedo_, p. 61 B) makes a contrast between \muthos\ and \logos\. {I made} (\epoisamn\). Aorist middle indicative, the middle being the usual construction for mental acts with \poie\. {O Theophilus} (\O Theophile\). The interjection \O\ here as is common, though not in strkjv@Luke:1:3|. But the adjective \kratiste\ (most excellent) is wanting here. See remarks on Theophilus on ¯Luke:1:3|. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. {Which Jesus began} (\hn rxato Isous\). The relative is attracted from the accusative \ha\ to the genitive \hn\ because of the antecedent \pantn\ (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (\poiein te kai didaskein\). Note present infinitives, linear action, still going on, and the use of \te--kai\ binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus _continued_ to do and teach after the day in which he was taken up" (Bernard, _Progress of Doctrine in the N.T._).
rwp@Acts:2:40 @{With many other words} (\heterois logois pleiosin\). Instrumental case. Not necessarily "different" (\heterois\), but "further," showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by \pleiosin\ ("more," not "many"), more than these given by Luke. {He testified} (\diemarturato\). First aorist middle of \diamarturomai\, old verb, to make solemn attestation or call to witness (perfective use of \dia\), while \marture\ is to bear witness. Page insists that here it should be translated "protested solemnly" to the Jews as it seems to mean in strkjv@Luke:16:28; strkjv@Acts:20:23; strkjv@1Timothy:5:21; strkjv@2Timothy:2:14; strkjv@4:1|. {And exhorted} (\kai parekalei\). Imperfect active, kept on exhorting. {Save yourselves} (\sthte\). First aorist passive of \sz\. Literally, Be ye saved. {Crooked} (\skolias\). Old word, opposite of \orthos\, straight. _Pravus_ the opposite of _rectus_, a perversity for turning off from the truth. Cf. strkjv@Luke:9:41; strkjv@Phillipians:2:15|.
rwp@Acts:8:9 @{Simon} (\Simn\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\prouprchen mageun\). An ancient idiom (periphrastic), the present active participle \mageun\ with the imperfect active verb from \prouparch\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existann). Present active participle of the verb \existan\, later form of \existmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageun\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."
rwp@Acts:9:29 @{Preaching boldly} (\parrsiazomenos\). For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians:1:22|) and in the city preached mainly in the synagogues of the Hellenists (\pros tous Hellenistas\) as Stephen had done (Acts:8:9|). As a Cilician Jew he knew how to speak to the Hellenists. {Disputed} (\suneztei\). Imperfect active of \sunzte\, the very verb used in strkjv@6:9| of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. {But they went about to kill him} (\Hoi de epecheiroun anelein auton\). Demonstrative \hoi\ with \de\ and the conative imperfect of \epicheire\, to put the hand to, to try, an old verb used in the N.T. only three times (Luke:1:1; strkjv@Acts:9:29; strkjv@19:3|). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts:22:17-21|) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul's credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.
rwp@Acts:11:2 @{They that were of the circumcision} (\hoi ek peritoms\). Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in strkjv@10:46| is confined to the six brethren with Peter in Caesarea (11:12|). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In strkjv@Galatians:2:12| the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts:15:5|) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter's vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in verse 1|, but are not referred to in verse 2|. Apparently they are in contrast with the circumcision party in the church. {Contended} (\diekrinonto\). Imperfect middle of the common verb \diakrin\, to {separate}. Here to separate oneself apart (\dia\), to take sides against, to make a cleavage (\dia\, two, in two) as in strkjv@Jude:1:9|. Songs:Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.
rwp@Acts:11:18 @{Held their peace} (\hsuchasan\). Ingressive aorist active indicative of \hsuchaz\, old verb to be quiet, to keep quiet. The wrangling (verse 2|) ceased. The critics even "glorified God" (\edoxasan\, ingressive aorist again). {Then to the Gentiles also} (\Ara kai tois ethnesin\). \Ergo\ as in strkjv@Luke:11:20,48| and like \ara oun\ in strkjv@Romans:5:18|. In ancient Greek inferential \ara\ cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had "granted repentance unto life" to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Acts:15:8|) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord's brother.
rwp@Acts:13:5 @{Proclaimed} (\katggellon\). Imperfect active of \kataggell\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; strkjv@17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupretn\). Literally, "under-rower" (\hupo, rets\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13|). The "also" may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.
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:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethn echairon\). Present active participle of \akou\ and imperfect active of \chair\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi san tetagmenoi eis zn ainion\). Periphrastic past perfect passive indicative of \tass\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu\. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed." It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God's grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.
rwp@Acts:14:9 @{The same} (\houtos\). Just "this one." {Heard} (\kouen\). Imperfect active, was listening to Paul speaking (\lalountos\). Either at the gate or in the market place (17:17|) Paul was preaching to such as would listen or could understand his Greek (_Koin_). Ramsay (_St. Paul the Traveller_, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3|) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender," for his history was known from his birth. {Fastening his eyes upon him} (\atenisas auti\). Just as in strkjv@13:9| of Paul and strkjv@1:10| which see. Paul saw a new hope in the man's eyes and face. {He had faith} (\echei pistin\). Present active indicative retained in indirect discourse. {To be made whole} (\tou sthnai\). Genitive of articular first aorist passive infinitive (purpose and result combined) of \sz\, to make sound and also to save. Here clearly to make whole or well as in strkjv@Luke:7:50| (cf. strkjv@Acts:3:16; strkjv@4:10|).
rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nstein\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.
rwp@Acts:18:7 @{Titus Justus} (\Titou Ioustou\). Songs:Aleph E Vulgate, while B has \Titiau Ioustou\, while most MSS. have only \Ioustou\. Evidently a Roman citizen and not Titus, brother of Luke, of strkjv@Galatians:2:1|. We had Barsabbas Justus (Acts:1:23|) and Paul speaks of Jesus Justus (Co strkjv@4:11|). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house "joined hard to the synagogue" (\n sunomorousa ti sunaggi\). Periphrastic imperfect active of \sunomore\, a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from \sunomoros\ (\sun\, \homoros\ from \homos\, joint, and \horos\, boundary) having joint boundaries, right next to. Whether Paul chose this location for his work because it was next to the synagogue, we do not know, but it caught the attendants at the synagogue worship. In Ephesus when Paul had to leave the synagogue he went to the school house of Tyrannus (19:9f.|). The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves.
rwp@Acts:18:11 @{A year and six months} (\eniauton kai mnas hex\). Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2Corinthians:11:10|) and there was a church in Cenchreae (Romans:16:1|).
rwp@Acts:19:1 @{While Apollos was at Corinth} (\en ti ton Apoll einai en Korinthi\). Favourite idiom with Luke, \en\ with the locative of the articular infinitive and the accusative of general reference (Luke:1:8; strkjv@2:27|, etc.). {Having passed through the upper country} (\dielthonta ta anterika mer\). Second aorist active participle of \dierchomai\, accusative case agreeing with \Paulon\, accusative of general reference with the infinitive \elthein\, idiomatic construction with \egeneto\. The word for "upper" (\anterika\) is a late form for \antera\ (Luke:14:10|) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's _Anabasis_) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Colossians:2:1|). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6|). Whether the upper "parts" (\mer\) here points to North Galatia is still a point of dispute among scholars. Songs:he came again to Ephesus as he had promised to do (18:21|). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of strkjv@Revelation:2;3|), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. {Certain disciples} (\tinas mathtas\). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" (\mathtas\) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (John:3:22-25; strkjv@Luke:7:19; strkjv@Matthew:14:12|). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.
rwp@Acts:20:3 @{When he had spent three months there} (\poisas mnas treis\). Literally, "having done three months," the same idiom in strkjv@Acts:14:33; strkjv@18:23; strkjv@James:5:13|. During this period Paul may have written Galatians as Lightfoot argued and certainly did Romans. We do not have to say that Luke was ignorant of Paul's work during this period, only that he did not choose to enlarge upon it. {And a plot was laid against him by the Jews} (\genomens epibouls auti hupo tn Ioudain\). Genitive absolute, "a plot by the Jews having come against him." \Epiboul\ is an old word for a plot against one. In the N.T. only in Acts (9:24; strkjv@20:3,19; strkjv@23:30|). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in strkjv@2Corinthians:10-13|. They had given Paul much anguish of heart as is shown in I Cor. and in strkjv@2Corinthians:1-7|, but that trouble seems now past. It is Paul's old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts:18:5-17|) who now took advantage of Paul's plans for departure to compass his death if possible. {As he was about to set sail for Syria} (\mellonti anagesthai eis tn Surian\). The participle \mellonti\ agrees in case (dative) with \auti\. For the sense of intending see also verse 13|. \Anagesthai\ (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in strkjv@13:13|. {He determined} (\egeneto gnms\). The best MSS. here read \gnms\ (predicate ablative of source like \epiluses\, strkjv@2Peter:1:20|, Robertson, _Grammar_, p. 514), not \gnm\ (nominative). "He became of opinion." The Jews had heard of Paul's plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that "the Spirit bade him return into Macedonia."
rwp@Acts:20:7 @{Upon the first day of the week} (\en de mii tn sabbatn\). The cardinal \mii\ used here for the ordinal \prti\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in strkjv@1Corinthians:16:2| it is implied by the collections stored on that day. In strkjv@Revelation:1:10| the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though strkjv@John:20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sungmenn hmn\). Genitive absolute, perfect passive participle of \sunag\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunaggn\ is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. Songs:these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19| "it being evening on that day the first day of the week" naturally means the evening following the day, not the evening preceding the day. {To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agap\. See strkjv@1Corinthians:10:16|. The time came, when the \Agap\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agap\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell\). Being about to, on the point of. {On the morrow} (\ti epaurion\). Locative case with \hmeri\ understood after the adverb \epaurion\. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.
rwp@Acts:20:28 @{Take heed unto yourselves} (\prosechete heautois\). The full phrase had \ton noun\, hold your mind on yourselves (or other object in the dative), as often in old writers and in strkjv@Job:7:17|. But the ancients often used the idiom with \noun\ understood, but not expressed as here and strkjv@Acts:5:35; strkjv@Luke:12:1; strkjv@17:3; strkjv@21:34; strkjv@1Timothy:1:4; strkjv@3:8; strkjv@4:13|. \Epeche\ is so used in strkjv@1Timothy:4:16|. {To all the flock} (\panti ti poimnii\). Contracted form of \poimenion = poimn\ (John:10:16|) already in strkjv@Luke:12:32| and also in strkjv@Acts:20:29; strkjv@1Peter:5:2,3|. Common in old Greek. {Hath made} (\etheto\). Did make, second aorist middle indicative of \tithmi\, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. {Bishops} (\episkopous\). The same men termed elders in verse 17| which see. {To shepherd} (\poimainein\). Present active infinitive of purpose of \poimain\, old verb to feed or tend the flock (\poimn, poimnion\), to act as shepherd (\poimn\). These ministers are thus in Paul's speech called elders (verse 17|), bishops (verse 28|), and shepherds (verse 28|). Jesus had used this very word to Peter (John:21:16|, twice \boske\, feed, strkjv@21:15,17|) and Peter will use it in addressing fellow-elders (1Peter:5:2|) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in strkjv@1Peter:2:25| and "the great Shepherd of the sheep" in strkjv@Hebrews:13:20|. Jesus called himself "the good Shepherd" in strkjv@John:10:11|. {The church of God} (\tn ekklsian tou theou\). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, _Introduction to Textual Criticism of the N.T._, p. 189). {He purchased} (\periepoisato\). First aorist middle of \peripoie\, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke strkjv@17:33; strkjv@Acts:20:28; strkjv@1Timothy:3:13|. The substantive \peripoisin\ (preservation, possession) occurs in strkjv@1Peter:2:9| ("a peculiar people" = a people for a possession) and in strkjv@Ephesians:1:14|. {With his own blood} (\dia tou haimatos tou idiou\). Through the agency of (\dia\) his own blood. Whose blood? If \tou theou\ (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have strkjv@Romans:9:5; strkjv@Colossians:2:9; strkjv@Titus:2:13| where he does that very thing, besides strkjv@Colossians:1:15-20; strkjv@Phillipians:2:5-11|.
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:27:30 @{The sailors} (\tn nautn\). Old word from \naus\ (ship), in N.T. only here, verse 30; strkjv@Revelation:18:17|. {Were seeking} (\ztountn\). Genitive absolute again with present active participle of \zte\ to seek. {Had lowered} (\chalasantn\). Aorist active participle of \chalaz\. {Under colour} (\prophasei\). Possibly the same word as "prophecy" (from \pro-phmi\, to speak forth), but here pretence, pretext, although it may come from \prophain\, to show forth. The use here is an old one and appears also in strkjv@Mark:12:40; strkjv@Luke:20:47; strkjv@1Thessalonians:2:5; strkjv@Phillipians:1:18|. {As though} (\hs\). The alleged reason, a common Greek idiom with \hs\ and the participle (Robertson, _Grammar_, p. 966). Here with \mellontn\. {From the foreship} (\ek prirs\). Old word for prow of the ship. In the N.T. only here and verse 41|. Note here \ekteinein\ (lay out, stretch out) rather than \rhipsantes\ (casting) in verse 29|, for they pretended to need the small boat to stretch out or lay out the anchors in front.
rwp@Acts:28:8 @{Lay} (\katakeisthai\). Common verb for the sick (Mark:1:30; strkjv@John:5:6|). {Sick} (\sunechomenon\). "Held together." Common verb again for the sick as in strkjv@Luke:4:38|. {Of fever} (\puretois\). Instrumental case, and plural "fevers," medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). {Dysentery} (\dusenterii\). Instrumental case also. Late form of the older \dusenteria\ and only here in N.T. Our very word _dysentery_. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. {Laying his hands on him healed him} (\epitheis tas cheiras auti iasato auton\). Either like the laying on of hands in strkjv@James:5:14|, the gift of healing (1Corinthians:12:9f.|), or the tender interest of Jesus when he took hold of the hand of Peter's mother-in-law (Mark:1:31|). Ramsay argues that \iaomai\ is employed here of the miraculous healing by Paul while \therapeu\ is used of the cures by Luke the physician (verse 9|). This is a general distinction and it is probably observed here, but in strkjv@Luke:6:18| (which see) both verbs are employed of the healings by Jesus. {Came and were healed} (\prosrchonto kai etherapeuonto\). Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, "us" (\hms\), and no doubt his share in the cures. {With many honours} (\pollais timais\). Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. {They put on board} (\epethento\). Second aorist middle indicative of \epitithmi\, to put on. The idea of "on board" is merely suggested by \anagomenois\ (when we sailed) "the things for our needs" (\ta pros tas chreias\).
rwp@Info_Colossians @ THE EPISTLE TO THE COLOSSIANS FROM ROME A.D. 63 BY WAY OF INTRODUCTION GENUINENESS The author claims to be Paul (Colossians:1:1|) and there is no real doubt about it in spite of Baur's denial of the Pauline authorship which did not suit his _Tendenz_ theory of the New Testament books. There is every mark of Paul's style and power in the little Epistle and there is no evidence that any one else took Paul's name to palm off this striking and vigorous polemic.
rwp@Colossians:1:29 @{Whereunto} (\eis ho\). That is "to present every man perfect in Christ." {I labour also} (\kai kopi\). Late verb \kopia\, from \kopos\ (toil), to grow weary from toil (Matthew:11:28|), to toil on (Phillipians:2:16|), sometimes for athletic training. In papyri. {Striving} (\agnizomenos\). Present middle participle of common verb \agnizomai\ (from \agn\, contest, as in strkjv@2:1|), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. {Working} (\energeian\). Our word "energy." Late word from \energs\ (\en, ergon\), efficiency (at work). Play on the word here with the present passive participle of \energe, energoumenn\ (energy energized) as in strkjv@Ephesians:1:19f|. Paul was conscious of God's "energy" at work in him "mightily" (\en dunamei\), "in power" like dynamite.
rwp@Colossians:2:1 @{How greatly I strive} (\hlikon agna ech\). Literally, "how great a contest I am having." The old adjectival relative \hlikos\ (like Latin _quantus_) is used for age or size in N.T. only here and strkjv@James:3:5| (twice, how great, how small). It is an inward contest of anxiety like the \merimna\ for all the churches (2Corinthians:11:28|). \Agna\ carries on the metaphor of \agnizomenos\ in strkjv@1:29|. {For them at Laodicea} (\tn en Laodikii\). {Supply} \huper\ as with \huper humn\. Paul's concern extended beyond Colossae to Laodicea (4:16|) and to Hierapolis (4:13|), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in strkjv@Revelation:3:14|. {For as many as have not seen my face} (\hosoi ouch heorakan to prospon mou\). The phrase undoubtedly includes Hierapolis (4:13|), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to \hosoi\ is not expressed and it would be \toutn\ after \huper\. The form \heorakan\ (perfect active indicative of \hora\ instead of the usual \herakasin\ has two peculiarities \o\ in Paul's Epistles (1Corinthians:9:1|) instead of \\ (see strkjv@John:1:18| for \heraken\) and \-an\ by analogy in place of \-asin\, which short form is common in the papyri. See strkjv@Luke:9:36| \herakan\.
rwp@Ephesians:1:14 @{An earnest} (\arrabn\). See strkjv@2Corinthians:1:22| for discussion of \arrabn\. Here "of promise" (\ts epaggelias\) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation. {Of our inheritance} (\ts klronomias hmn\). God's gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. {Of God's own possession} (\ts peripoises\). The word {God's} is not in the Greek, but is implied. Late and rare word (from \peripoie\, to make a survival) with the notion of obtaining (1Thessalonians:5:9; strkjv@2Thessalonians:3:14|) and then of preserving (so in the papyri). Songs:in strkjv@1Peter:2:9; strkjv@Hebrews:10:39|, and here. God has purchased us back to himself. The sealing extends (\eis\) to the redemption and to the glory of God.
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:3:14 @{I bow my knees} (\kampt ta gonata mou\). He now prays whether he had at first intended to do so at strkjv@3:1| or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luke:22:41; strkjv@Acts:7:40; strkjv@20:36; strkjv@21:5|), though standing is also frequent (Mark:11:25; strkjv@Luke:18:11,13|).
rwp@Ephesians:4:32 @{Be ye kind to one another} (\ginesthe eis alllous chrstoi\). Present middle imperative of \ginomai\, "keep on becoming kind (\chrstos\, used of God in strkjv@Romans:2:4|) toward one another." See strkjv@Colossians:3:12f|. {Tenderhearted} (\eusplagchnoi\). Late word (\eu, splagchna\) once in Hippocrates, in LXX, here and strkjv@1Peter:3:8| in N.T.
rwp@Ephesians:5:29 @{Nourisheth} (\ektrephei\). Old compound with perfective sense of \ek\ (to nourish up to maturity and on). In N.T. only here and strkjv@6:4|. {Cherisheth} (\thalpei\). Late and rare word, once in a marriage contract in a papyrus. In N.T. only here and strkjv@1Thessalonians:2:7|. Primarily it means to warm (Latin _foveo_), then to foster with tender care as here. {Even as Christ also} (\kaths kai ho Christos\). Relative (correlative) adverb pointing back to \houts\ at the beginning of the sentence (verse 28|) and repeating the statement in verse 25|.
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:2:16 @{Is not justified} (\ou dikaioutai\). Present passive indicative of \dikaio\, an old causative verb from \dikaios\, righteous (from \dike\, right), to make righteous, to declare righteous. It is made like \axio\, to deem worthy, and \koino\, to consider common. It is one of the great Pauline words along with \dikaiosun\, righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see strkjv@Romans:7|). In his first recorded sermon the same contrast is made that we have here (Acts:13:39|) with the same word \dikaio\, employed. It is the heart of his message in all his Epistles. The terms faith (\pistis\), righteousness (\dikaiosun\), law (\nomos\), works (\erga\) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form. {Save} (\ean m\). Except. {Even we} (\kai hmeis\). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Acts:15:10f.|). He quotes strkjv@Psalms:143:2|. Paul uses \dikaiosun\ in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. strkjv@Romans:1-5|. (2) Sanctification. Actual goodness as the result of living with and for Christ. strkjv@Romans:6-8|. The same plan exists for Jew and Gentile.
rwp@Galatians:3:24 @{Our tutor unto Christ} (\paidaggos humn eis Christon\). See strkjv@1Corinthians:4:15| for the only other N.T. example of this old and common word for the slave employed in Greek and Roman families of the better class in charge of the boy from about six to sixteen. The paedagogue watched his behaviour at home and attended him when he went away from home as to school. Christ is our Schoolmaster and the law as paedagogue kept watch over us till we came to Christ. {That we might be justified by faith} (\hina ek pistes dikaithmen\). This is the ultimate purpose of the law as paedagogue. {Now that faith is come} (\elthouss ts pistes\). Genitive absolute, "the faith (the time of the faith spoken of in verse 23|) having come." {Under a tutor} (\hupo paidaggon\). The pedagogue is dismissed. We are in the school of the Master.
rwp@Hebrews:1:9 @{Hath anointed thee} (\echrisen se\). First aorist active indicative of \chri\, to anoint, from which verb the verbal \Christos\ (Anointed One) comes. See Christ's use of \echrisen\ in strkjv@Luke:4:18| from strkjv@Isaiah:66:1|. {With the oil of gladness} (\elaion agalliases\). Accusative case with \echrisen\ (second accusative besides \se\). Perhaps the festive anointing on occasions of joy (12:2|). See strkjv@Luke:1:44|. {Fellows} (\metochous\). Old word from \metech\, partners, sharers, in N.T. only in Hebrews save strkjv@Luke:5:7|. Note \para\ with accusative here, beside, beyond, above (by comparison, extending beyond).
rwp@Hebrews:2:6 @{But one somewhere} (\de pou tis\). See strkjv@4:4| for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt). He quotes strkjv@Psalms:8:5-7| and extends here to 8a|. {Hath testified} (\diemarturato\). First aorist middle indicative of \diamarturomai\, old verb to testify vigorously (Acts:2:40|). {What} (\Ti\). Neuter, not masculine \tis\ (who). The insignificance of man is implied. {The son of man} (\huios anthrpou\). Not \ho huios tou anthrpou\ which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here. {Visited} (\episkepti\). Second person singular present indicative middle of \episkeptomai\, old verb to look upon, to look after, to go to see (Matthew:25:36|), from which verb \episcopos\, overseer, bishop, comes.
rwp@Hebrews:7:13 @{Belongeth to another tribe} (\phuls heteras meteschken\). See strkjv@2:14| for \metech\, perfect active indicative here. A different (\heteras\) tribe. {Hath given attendance at} (\proseschken\). Perfect active indicative (watch perfects in Hebrews, not "for" aorists) of \prosech\, old verb, here with either \noun\ (mind) or self (\heauton\) understood with dative case (\ti thusiastrii\, the altar, for which word see strkjv@Matthew:5:23; strkjv@Luke:1:11|).
rwp@Hebrews:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). Late double compound from \episunag\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kaths ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).
rwp@James:1:19 @{Ye know this} (\iste\). Or "know this." Probably the perfect active indicative (literary form as in strkjv@Ephesians:5:5; strkjv@Hebrews:12:17|, unless both are imperative, while in strkjv@James:4:4| we have \oidate\, the usual vernacular _Koin_ perfect indicative). The imperative uses only \iste\ and only the context can decide which it is. \Esto\ (let be) is imperative. {Swift to hear} (\tachus eis to akousai\). For this use of \eis to\ with the infinitive after an adjective see strkjv@1Thessalonians:4:9|. For \eis to\ after adjectives see strkjv@Romans:16:19|. The picture points to listening to the word of truth (verse 18|) and is aimed against violent and disputatious speech (chapter strkjv@3:1-12|). The Greek moralists often urge a quick and attentive ear. {Slow to speak} (\bradus eis to lalsai\). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking. {Slow to anger} (\bradus eis orgn\). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.
rwp@James:1:26 @{Thinketh himself to be religious} (\dokei thrskos einai\). Condition of first class (\ei-dokei\). \Thrskos\ (of uncertain etymology, perhaps from \threomai\, to mutter forms of prayer) is predicate nominative after \einai\, agreeing with the subject of \dokei\ (either "he seems" or "he thinks"). This source of self-deception is in saying and doing. The word \thrskos\ is found nowhere else except in lexicons. Hatch (_Essays in Biblical Greek_, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Matthew:6:1-18|). It is the Pharisaic element in Christian worship. {While he bridleth not his tongue} (\m chalinaggn glssan heautou\). "Not bridling his own tongue." A reference to verse 19| and the metaphor is repeated in strkjv@3:12|. This is the earliest known example of the compound \chalinagge\ (\chalinos\, bridle \ago\, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling (\phimo\) one's mouth (Matthew:22:12| \ephimth\). {Deceiveth} (\apatn\). Present active participle from \apat\ (deceit). He plays a trick on himself. {Religion} (\thrskeia\). Later form of \thrski\ (Herodotus) from \thrskos\ above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in strkjv@Acts:26:5| of Judaism and in strkjv@Colossians:2:18| of worshipping angels. It is vain (\mataios\, feminine form same as masculine) or empty. Comes to nothing.
rwp@John:7:15 @{Marvelled} (\ethaumazon\). Picturesque imperfect active of \thaumaz\, "were wondering." After all the bluster of the rulers (verse 13|) here was Jesus teaching without interruption. {Knoweth letters} (\grammata oiden\). Second perfect active indicative used as present. \Grammata\, old word from \graph\, to write, is originally the letters formed (Galatians:6:11|), then a letter or epistle (Acts:28:21|), then the sacred Scriptures (John:5:47; strkjv@2Timothy:3:15|), then learning like Latin _litterae_ and English letters (Acts:26:24; strkjv@John:7:15|). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott). {Having never learned} (\m memathks\). Perfect active participle of \manthan\ with \m\, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts:4:13|). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).
rwp@John:8:4 @{Hath been taken} (\kateilptai\). Perfect passive indicative of \katalamban\ (see verse 3|), caught and still guilty. {In adultery} (\moicheuomen\). Present passive participle of \moicheu\, "herself suffering adultery" (Matthew:5:32|). Used of married people. Not in John. {In the very act} (\ep' autophri\). Old adjective (\autophros, autos\, self, and \phr\, thief) caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus.
rwp@John:8:19 @{Where is thy Father?} (\pou estin ho patr sou;\). "The testimony of an unseen and unheard witness would not satisfy them" (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where," not "who" he is. Augustine has it: _Patrem Christi carnaliter acceperunt_, Christ's human father, as if the Pharisees were "misled perhaps by the Lord's use of \anthrpon\ (verse 17|)" (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with _double entendre_, even with all three ideas dancing in their hostile minds. {Ye would know my Father also} (\kai ton patera mou an ideite\). Conclusion of second-class condition determined as unfulfilled with \an\ and second perfect active of \oida\ used as imperfect in both condition and conclusion. See this same point made to Philip in strkjv@14:9|. In strkjv@14:7| Jesus will use \ginsk\ in the condition and \oida\ in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in strkjv@5:36-38| when Jesus had his previous controversy in Jerusalem. In strkjv@7:28| Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (8:55|) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (16:3|). The Pharisees are silenced for the moment.
rwp@John:12:6 @{Not because he cared for the poor} (\ouch hoti peri tn ptchn emelen auti\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti klepts n\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to glssokomon echn ta ballomena ebastazen\). This is the correct text. This compound for the earlier \glssokomeion\ (from \glssa\, tongue, and \kome\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball\, to cast or fling. The imperfect active (custom) of \bastaz\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.
rwp@John:15:2 @{Branch} (\klma\). Old word from \kla\, to break, common in LXX for offshoots of the vine, in N.T. only here (verses 2-6|), elsewhere in N.T. \klados\ (Mark:4:32|, etc.), also from \kla\, both words meaning tender and easily broken parts. {In me} (\en emoi\). Two kinds of connexion with Christ as the vine (the merely cosmic which bears no fruit, the spiritual and vital which bears fruit). The fruitless (not bearing fruit, \m pheron karpon\) the vine-dresser "takes away" (\airei\) or prunes away. Probably (Bernard) Jesus here refers to Judas. {Cleanseth} (\kathairei\). Present active indicative of old verb \kathair\ (clean) as in verse 3|, only use in N.T., common in the inscriptions for ceremonial cleansing, though \kathariz\ is more frequent (Hebrews:10:2|). {That it may bear more fruit} (\hina karpon pleiona pheri\). Purpose clause with \hina\ and present active subjunctive of \pher\, "that it may keep on bearing more fruit" (more and more). A good test for modern Christians and church members.
rwp@John:20:31 @{Are written} (\gegraptai\). Perfect passive indicative of \graph\, "have been written" by John. {That ye may believe} (\hina pisteute\). Purpose with \hina\ and the present active subjunctive of \pisteu\, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages. {Jesus is the Christ, the Son of God} (\Isous estin ho Christos ho huios tou theou\). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (\aeon\) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of strkjv@John:1:1-18| (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose. {And that believing ye may have life in his name} (\kai hina pisteuontes zn echte en ti onomati autou\). Note present participle \pisteuontes\ (continuing to believe) and the present active subjunctive \echte\ (keep on having). "Life" (\zn\) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).
rwp@John:21:16 @{Lovest thou me?} (\agapis me;\). This time Jesus drops the \pleon toutn\ and challenges Peter's own statement. Peter repeats the same words in reply. {Tend my sheep} (\poimaine ta probatia\). Present active imperative of \poimain\, old verb from \poimn\ (shepherd), "shepherd my lambs" (\probatia\, diminutive of \probaton\, sheep).
rwp@Jude:1:3 @{Beloved} (\agaptoi\). As in strkjv@3John:1:2|. {All diligence} (\psan spoudn\). As in strkjv@2Peter:1:5|. {Of our common salvation} (\peri ts koins hmn strias\). See this use of \koinos\ (common to all) in strkjv@Titus:1:4| with \pistis\, while in strkjv@2Peter:1:1| we have \isotimon pistin\, which see. {I was constrained} (\anagkn eschon\). "I had necessity" like strkjv@Luke:14:18; strkjv@Hebrews:7:27|. {To contend earnestly} (\epagnizesthai\). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (\epi\) striving to the already strong \agnizesthai\ (\agn\ contest). Cf. strkjv@1Timothy:6:12| \agnizou ton kalon agna\. {For the faith} (\ti--pistei\). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in verse 20; strkjv@Galatians:1:23; strkjv@3:23; strkjv@Phillipians:1:27|. {Once for all delivered} (\hapax paradotheisi\). First aorist passive participle feminine dative singular of \paradidmi\, for which see strkjv@2Peter:2:21|. See also strkjv@2Thessalonians:2:15; strkjv@1Corinthians:11:2; strkjv@1Timothy:6:20|.
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 SAME AUTHOR FOR GOSPEL AND ACTS The author of Acts refers to the Gospel specifically as "the first treatise," \ton prton logon\, (Acts:1:1|) and both are addressed to Theophilus (Luke:1:3; strkjv@Acts:1:1|). He speaks of himself in both books as "me" (\kamoi\, strkjv@Luke:1:3|) and {I made} (\epoisamn\, strkjv@Acts:1:1|). He refers to himself with others as "we" and "us" as in strkjv@Acts:16:10|, the "we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author's statement. It is quite possible that the formal Introduction to the Gospel (Luke:1:1-4|) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: "In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: "They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author's original plan and purpose."
rwp@Luke:1:2 @{Even as} (\kaths\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\paredsan hmin\). Second aorist active indicative of \paradidmi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archs autoptai kai hupretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.
rwp@Luke:1:78 @{Tender mercy} (\splagchna eleous\). Bowels of mercy literally (1Peter:3:8; strkjv@James:3:11|). Revised margin has it, hearts of mercy. {The dayspring from on high} (\anatol ex hupsous\). Literally, rising from on high, like the rising sun or stars (Isaiah:60:19|). The word is used also of a sprouting plant or branch (Jeremiah:23:5; strkjv@Zechariah:6:12|), but that does not suit here. {Shall visit} (\epeskepsetai\), correct text, cf. strkjv@1:68|.
rwp@Luke:2:10 @{I bring you good tidings of great joy} (\euaggelizomai hmin charan megaln\). Wycliff, "I evangelize to you a great joy." The active verb \euaggeliz\ occurs only in late Greek writers, LXX, a few papyri examples, and the N.T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive \euaggelion\ and verb \euaggeliz\ very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, _The Epistles to the Thessalonians_, p. 143). The other Gospels do not have the verb save strkjv@Matthew:11:5| and that in a quotation (Isaiah:61:1|).
rwp@Luke:2:33 @{His father and his mother} (\ho patr autou kai h mtr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\n thaumazontes\). The masculine gender includes the feminine when both are referred to. But \n\ is singular, not \san\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \n\ agrees in number with \ho patr\ while the participle coming last agrees with both \ho pater kai h mtr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.
rwp@Luke:4:17 @{Was delivered} (\epedoth\). First aorist passive indicative of \epididmi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\huprets\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig\, common verb) is probably genuine. \Anaptuss\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou n gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.
rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\san atenizontes auti\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz\ occurs in Aristotle and the Septuagint. It is from the adjective \atens\ and that from \tein\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.
rwp@Luke:4:29 @{They rose up and cast him forth} (\anastantes exebalon\). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus. {Unto the brow of the hill} (\hos ophruos tou orous\). Eyebrow (\ophrus\), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over. {Was built} (\ikodomto\). Past perfect indicative, stood built. {That they might throw him down headlong} (\hste katakrmnisai auton\). Neat Greek idiom with \hste\ for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Matthew:2:2; strkjv@20:28; strkjv@Luke:2:23|). \Krmnos\ is an overhanging bank or precipice from \kremannumi\, to hang. \Kata\ is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.
rwp@Luke:4:39 @{He stood over her} (\epistas epan auts\). Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist's position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. strkjv@Mark:1:31; strkjv@Matthew:8:15| mention the touch of her hand rather than the tender look over her head. {Rebuked} (\epetimsen\). Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (8:24|). {Rose up and ministered} (\anastsa dikonei\). Second aorist active participle as in verse 38|, but inchoative imperfect tense \dikonei\, from \diakone\ (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up.
rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hliou\). Genitive absolute and present participle (\dun\, late form of \du\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\gagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekasti autn tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.
rwp@Luke:5:5 @{Master} (\epistata\). Used only by Luke in the N.T. and always in addresses to Christ (8:24,45; strkjv@9:33,49; strkjv@17:13|). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ's authority. {We toiled} (\kopiasantes\). This verb is from \kopos\ (\work, toil\) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (_Light from the Ancient East_, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter's protest calls attention also to the whole night of fruitless toil. {But at thy word} (\epi de ti rhmati sou\). On the base of \epi\. Acquiescence to show his obedience to Christ as "Master," but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter's business and he really claimed superior knowledge on this occasion to that of Jesus.
rwp@Luke:5:32 @{To repentance} (\eis metanoian\). Alone in Luke not genuine in strkjv@Mark:2:17; strkjv@Matthew:9:12|. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between "righteous" and "sinners" to score them and to answer their criticism. At the other times he will show that they only pretend to be "righteous" and are "hypocrites" in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ.
rwp@Luke:9:42 @{As he was yet a coming} (\eti proserchomenou autou\). Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a coming" retained in the Revised Version. {Dashed him} (\errxen auton\). First aorist active indicative of \rgnumi\ or \rss\, to rend or convulse, a common verb, used sometimes of boxers giving knockout blows. {Tare grievously} (\sunesparaxen\). Rare word as only here and strkjv@Mark:9:20| in the N.T., which see. {Gave him back to his father} (\apedken auton ti patri autou\). Tender touch alone in Luke as in strkjv@7:15|. {They were all astonished} (\exeplssonto de pantes\). Imperfect passive of the common verb \ekplss\ or \ekplgnumi\, to strike out, a picturesque description of the amazement of all at the easy victory of Jesus where the nine disciples had failed. {At the majesty of God} (\epi ti megaleiotti tou theou\). A late word from the adjective \megaleios\ and that from \megas\ (great). In the N.T. only here and strkjv@Acts:19:27| of Artemis and in strkjv@2Peter:1:16| of the Transfiguration. It came to be used by the emperors like our word "Majesty." {Which he did} (\hois epoiei\). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active \epoiei\ covers a good deal not told by Luke (see strkjv@Mark:9:30; strkjv@Matthew:17:22|). Note the attraction of the relative {hois} into the case of {psin}, its antecedent.
rwp@Luke:10:15 @{Shalt thou be exalted?} (\m hupsthsi;\). \M\ expects the answer No. The verb is future passive indicative second singular of \hupso\, to lift up, a late verb from \hupsos\, height. It is used by Jesus of the Cross (John:12:32|). {Unto Hades} (\hes Haidou\). See on ¯Matthew:16:18| for this word which is here in contrast to Heaven as in strkjv@Isaiah:14:13-15|. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28| sqq.) Nazareth?"
rwp@Luke:11:46 @{Grievous to be borne} (\dusbastakta\). A late word in LXX and Plutarch (\dus\ and \bastaz\). Here alone in text of Westcott and Hort who reject it in strkjv@Matthew:23:4| where we have "heavy burdens" (\phortia barea\). In Gal strkjv@6:2| we have \bar\ with a distinction drawn. Here we have \phortizete\ (here only in the N.T. and strkjv@Matthew:11:28|) for "lade," \phortia\ as cognate accusative and then \phortiois\ (dative after \ou prospsauete\, touch not). It is a fierce indictment of scribes (lawyers) for their pettifogging interpretations of the written law in their oral teaching (later written down as _Mishna_ and then as _Gemarah_), a terrible load which these lawyers did not pretend to carry themselves, not even "with one of their fingers" to "touch" (\prospsau\, old verb but only here in the N.T.), touch with the view to remove. strkjv@Matthew:23:4| has \kinsai\, to move. A physician would understand the meaning of \prospau\ for feeling gently a sore spot or the pulse.
rwp@Luke:13:24 @{Strive} (\agnizesthe\). Jesus makes short shrift of the question. He includes others (present middle plural of \agnizomai\, common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word \agnia\ occurs of Christ's struggle in Gethsemane (Luke:22:44|). The narrow gate appears also in strkjv@Matthew:7:13|, only there it is an outside gate (\puls\) while here it is the entrance to the house, "the narrow door" (\thuras\).
rwp@Luke:15:3 @{This parable} (\tn paraboln tautn\). The Parable of the Lost Sheep (15:3-7|). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Matthew:18:12-14|). The figure of the Good Shepherd appears also in strkjv@John:10:1-18|. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).
rwp@Luke:16:15 @{That justify yourselves} (\hoi dikaiountes heautous\). They were past-masters at that and were doing it now by upturned noses. {An abomination in the sight of God} (\bdelugma enpion tou theou\). See on ¯Matthew:24:15; strkjv@Mark:13:14| for this LXX word for a detestable thing as when Antiochus Epiphanes set up an altar to Zeus in place of that to Jehovah. There is withering scorn in the use of this phrase by Jesus to these pious pretenders.
rwp@Luke:17:21 @{Within you} (\entos humn\). This is the obvious, and, as I think, the necessary meaning of \entos\. The examples cited of the use of \entos\ in Xenophon and Plato where \entos\ means "among" do not bear that out when investigated. Field (_Ot. Norv_.) "contends that there is no clear instance of \entos\ in the sense of among" (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here" or "There." It is in this sense that in strkjv@Luke:11:20| Jesus spoke of the kingdom of God as "come upon you" (\ephthasen eph' hums\), speaking to Pharisees. The only other instance of \entos\ in the N.T. (Matthew:23:26|) necessarily means "within" ("the inside of the cup"). There is, beside, the use of \entos\ meaning "within" in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, _Light from the Ancient East_, p. 426) which is interesting: "The kingdom of heaven is within you" (\entos humn\ as here in strkjv@Luke:17:21|).
rwp@Luke:19:48 @{They could not find} (\ouch huriskon\). Imperfect active. They kept on not finding. {What they might do} (\to ti poissin\). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article \to\ (neuter accusative) with the question. {Hung upon him} (\exekremeto autou\). Imperfect middle of \ekkremamai\, an old verb (\mi\ form) to hang from, here only in the N.T. The form is an \omega\ form from \ekkremomai\, a constant tendency to the \omega\ form in the _Koin_. It pictures the whole nation (save the leaders in verse 47|) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."
rwp@Luke:22:24 @{Contention} (\philoneikia\). An old word from \philoneikos\, fond of strife, eagerness to contend. Only here in the N.T. {Greatest} (\meizn\). Common use of the comparative as superlative.
rwp@Mark:1:21 @{And taught} (\edidasken\). Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in strkjv@Luke:4:16-31| and strkjv@Matthew:4:13-16|. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (\didask\) and preached (\kruss\) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (\archisunaggos\). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In strkjv@Luke:4:20| Jesus gave back the roll of Isaiah to the attendant or beadle (\ti hupreti\) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke:4:14|).
rwp@Mark:1:29 @{The house of Simon and Andrew} (\tn oikian Simnos kai Andreou\). Peter was married and both he and Andrew lived together in "Peter's house" (Matthew:8:14|) with Peter's wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1Corinthians:9:5|). This incident followed immediately after the service in the synagogue on the sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has "lay sick of a fever " (\katekeito puressousa\), lay prostrate burning with fever. Matthew puts it "stretched out (\beblmenn\) with a fever." Luke has it "holden with a great fever" (\n sunechomen pureti megali\), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene.
rwp@Mark:3:10 @{Pressed upon him} (\epipiptein auti\). Were falling upon him to such an extent that it was dangerous. They were not hostile, but simply intensely eager, each to have his own case attended to by Jesus. {That they might touch him} (\hina autou hapsntai\). If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus. {As many as had plagues} (\hosoi eichon mastigas\). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from \plg\ (Latin _plaga_), from \plgnumi\, to strike a blow. Common in ancient Greek in this sense. See strkjv@Mark:5:29,34; strkjv@Luke:7:21| for the same use of \mastiges\ and also 2Macc. strkjv@9:11.
rwp@Mark:9:22 @{But if thou canst} (\all 'ei ti duni\). Jesus had asked (verse 21|) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added. {Help us} (\boethson hemin\). Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy's case his own as the Syrophoenician woman had said, "Have mercy on me" (Matthew:15:21|). The leper had said: "If thou wilt" (Mark:1:40|). This father says: "If thou canst."
rwp@Mark:9:37 @{One of such little children} (\hen tn toioutn paidin\). strkjv@Matthew:18:5| has "one such little child" and strkjv@Luke:9:48| "this little child." It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark:10:33-45; strkjv@Matthew:20:20-28|) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark:10:13-16; strkjv@Matthew:19:13-15; strkjv@Luke:8:15-17|). The child was used as a rebuke to the apostles.
rwp@Mark:10:16 @{He took them in his arms} (\enagkalisamenos\). A distinct rebuke to the protest of the over-particular disciples. This word already in strkjv@Mark:9:36|. In strkjv@Luke:2:28| we have the full idiom, to receive into the arms (\eis ts agkalas dechesthai\). Songs:with tender fondling Jesus repeatedly blessed (\kateulogei\, imperfect), laying his hands upon each of them (\titheis\, present participle). It was a great moment for each mother and child.
rwp@Mark:10:24 @{Were amazed} (\ethambounto\). Imperfect passive. A look of blank astonishment was on their faces at this statement of Jesus. They in common with other Jews regarded wealth as a token of God's special favour. {Children} (\tekna\). Here alone to the Twelve and this tender note is due to their growing perplexity. {For them that trust in riches} (\tous pepoithotas epi tois chrmasin\). These words do not occur in Aleph B Delta Memphitic and one Old Latin manuscript. Westcott and Hort omit them from their text as an evident addition to explain the difficult words of Jesus.
rwp@Matthew:6:2 @{Sound not a trumpet} (\m salpisis\). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke:21:2|). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. Songs:it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites" (\hoi hupokritai\) do this very thing. This is an old word for actor, interpreter, one who personates another, from \hupokrinomai\ to answer in reply like the Attic \apokrinomai\. Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. {They have received their reward} (\apechousin ton misthon autn\). This verb is common in the papyri for receiving a receipt, "they have their receipt in full," all the reward that they will get, this public notoriety. "They can sign the receipt of their reward" (Deissmann, _Bible Studies_, p. 229). Songs:_Light from the Ancient East_, pp. 110f. \Apoch\ means "receipt." Songs:also in strkjv@6:5|.
rwp@Matthew:6:9 @{After this manner therefore pray ye} (\houts oun proseuchesthe humeis\). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke:11:2-4| practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.
rwp@Matthew:6:24 @{No man can serve two masters} (\oudeis dunatai dusi kuriois douleuein\). Many try it, but failure awaits them all. Men even try "to be slaves to God and mammon" (\Thei douleuein kai mamni\). Mammon is a Chaldee, Syriac, and Punic word like _Plutus_ for the money-god (or devil). The slave of mammon will obey mammon while pretending to obey God. The United States has had a terrible revelation of the power of the money-god in public life in the Sinclair-Fall-Teapot-Air-Dome-Oil case. When the guide is blind and leads the blind, both fall into the ditch. The man who cannot tell road from ditch sees falsely as Ruskin shows in _Modern Painters_. He will hold to one (\henos anthexetai\). The word means to line up face to face (\anti\) with one man and so against the other.
rwp@Matthew:8:19 @{A scribe} (\heis grammateus\). One (\heis\)="a," indefinite article. Already a disciple as shown by "another of the disciples" (\heteros tn mathtn\) in strkjv@8:21|. He calls Jesus "Teacher" (\didaskale\), but he seems to be a "bumptious" brother full of self-confidence and self-complacency. "Even one of that most unimpressionable class, in spirit and tendency utterly opposed to the ways of Jesus" (Bruce). Yet Jesus deals gently with him.
rwp@Matthew:17:7 @{And touched them} (\kai hapsamenos autn\). Tenderness in their time of fear.
rwp@Matthew:23:13 @{Hypocrites} (\hupokritai\). This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew:6:2,5,16; strkjv@7:5|), then in strkjv@15:7| and strkjv@22:18|. Here it appears "with terrific iteration" (Bruce) save in the third of the seven woes (23:13,15,23,25,27,29|). The verb in the active (\hupokrin\) meant to separate slowly or slightly subject to gradual inquiry. Then the middle was to make answer, to take up a part on the stage, to act a part. It was an easy step to mean to feign, to pretend, to wear a masque, to act the hypocrite, to play a part. This hardest word from the lips of Jesus falls on those who were the religious leaders of the Jews (Scribes and Pharisees), who had justified this thunderbolt of wrath by their conduct toward Jesus and their treatment of things high and holy. The _Textus Receptus has eight woes, adding verse 14| which the Revised Version places in the margin (called verse 13| by Westcott and Hort and rejected on the authority of Aleph B D as a manifest gloss from strkjv@Mark:12:40| and strkjv@Luke:20:47|). The MSS. that insert it put it either before 13 or after 13. Plummer cites these seven woes as another example of Matthew's fondness for the number seven, more fancy than fact for Matthew's Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). {Ye shut the kingdom of heaven} (\kleiete tn basileian tn ourann\). In strkjv@Luke:11:52| the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in (\tous eiserchomenous\, conative present middle participle). {Against} (\emprosthen\). Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in.
rwp@Matthew:27:11 @{Now Jesus stood before the governor} (\ho de Isous estath emprosthen tou hgemonos\). Here is one of the dramatic episodes of history. Jesus stood face to face with the Roman governor. The verb \estath\, not \est\ (second aorist active), is first aorist passive and can mean "was placed" there, but he stood, not sat. The term \hgemn\ (from \hgeomai\, to lead) was technically a _legatus Caesaris_, an officer of the Emperor, more exactly procurator, ruler under the Emperor of a less important province than propraetor (as over Syria). The senatorial provinces like Achaia were governed by proconsuls. Pilate represented Roman law. {Art thou the King of the Jews?} (\Su ei ho basileus tn Ioudain;\). This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luke:23:2|) nor the private interview with Pilate (John:18:28-32|). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. Songs:here was one more. By his answer ({thou sayest}) Jesus confesses that he is. Songs:Pilate has a problem on his hands. What sort of a king does this one claim to be? {Thou} (\su\) the King of the Jews?
rwp@Matthew:27:29 @{A crown of thorns} (\stephanon ex akanthn\). They wove a crown out of thorns which would grow even in the palace grounds. It is immaterial whether they were young and tender thorn bushes, as probable in the spring, or hard bushes with sharp prongs. The soldiers would not care, for they were after ridicule and mockery even if it caused pain. It was more like a victor's garland (\stephanon\) than a royal diadem (\diadma\), but it served the purpose. Songs:with the reed (\kalamon\), a stalk of common cane grass which served as sceptre. The soldiers were familiar with the _Ave Caesar_ and copy it in their mockery of Jesus: {Hail, King of the Jews} (\chaire, Basileu tn Ioudain\). The soldiers added the insults used by the Sanhedrin (Matthew:26:67|), spitting on him and smiting him with the reed. Probably Jesus had been unbound already. At any rate the garments of mockery were removed before the _via dolorosa_ to the cross (verse 31|).
rwp@Matthew:28:12 @{They gave large money} (\arguria hikana edkan\). The use of the plural for pieces of silver (\arguria\) is common. The papyri have many instances of \hikana\ for considerable (from \hikan\, to reach to, attain to). These pious Sanhedrists knew full well the power of bribes. They make a contract with the Roman soldiers to tell a lie about the resurrection of Jesus as they paid Judas money to betray him. They show not the slightest tendency to be convinced by the facts though one had risen from the dead.
rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\psi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\psi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christi Isou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.
rwp@Philippians:1:8 @{My witness} (\martus mou\). Same solemn oath in strkjv@Romans:1:9|. {I long after} (\epipoth\). Longing (\pothos\) directed toward (\epi\) the Philippians. Old word, chiefly in Paul in N.T. {In the tender mercies} (\en splagchnois\). Literally "in the bowels" as the seat of the affections.
rwp@Philippians:2:1 @{If} (\ei\). Paul uses four conditions in this verse, all of the first class, assuming the condition to be true. {Comfort} (\paraklsis\). Rather, "ground of appeal to you in Christ." See strkjv@1Corinthians:1:10; strkjv@Ephesians:4:1|. {Consolation} (\paramuthion\). Old word from \paramutheomai\, persuasive address, incentive. {Of love} (\agaps\). Objective genitive, "in love" (undefined as in strkjv@1Corinthians:13|). {Fellowship} (\koinnia\). Partnership in the Holy Spirit "whose first fruit is love" (Galatians:5:22|). {Any tender mercies} (\tis splagchna\). Common use of this word for the nobler \viscera\ and so for the higher emotions. But \tis\ is masculine singular and \splagchna\ is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing \ei tis\ instead of \ei tina\.
rwp@Philippians:2:16 @{As lights in the world} (\hs phstres en kosmi\). As luminaries like the heavenly bodies. Christians are the light of the world (Matthew:5:14|) as they reflect the light from Christ (John:1:4; strkjv@8:12|), but here the word is not \phs\ (light), but \phstres\ (luminaries, stars). The place for light is the darkness where it is needed. {Holding forth} (\epechontes\). Present active participle of \epech\. Probably not connected with the preceding metaphor in \phstres\. The old meaning of the verb \epech\ is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Acts:3:5|). {That I may have} (\emoi\). Ethical dative, "to me as a ground of boasting."
rwp@Revelation:4:7 @{Like a lion} (\homoion leonti\). Associative-instrumental case again. In Ezekiel:(1:6,10|) each \zon\ has four faces, but here each has a different face. "The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature" (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). \Moschos\ is first a sprout, then the young of animals, then a calf (bullock or heifer) as in strkjv@Luke:15:23, 27,30|, or a full-grown ox (Ezekiel:1:10|). {Had} (\echn\). Masculine singular (some MSS. \echon\ neuter singular agreeing with \zon\) present active participle of \ech\, changing the construction with the \triton zon\ almost like a finite verb as in verse 8|. {A face as of a man} (\prospon hs anthrpou\). Shows that the likeness in each instance extended only to the face. {Like an eagle flying} (\homoion aeti petomeni\). Present middle participle of \petomai\, to fly, old verb, in N.T. only in strkjv@Revelation:4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|. The \aetos\ in strkjv@Matthew:24:28; strkjv@Luke:17:37| may be a form of vulture going after carrion, but not in strkjv@Revelation:8:13; strkjv@12:14|.
rwp@Romans:1:27 @{Turned} (\exekauthsan\). First aorist passive indicative, causative aorist, of \ekkai\, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T. {Lust} (\orexei\). Only here in N.T. {Unseemliness} (\aschmosunn\). Old word from \aschmon\ (deformed). In N.T. only here and strkjv@Revelation:16:15|. {Recompense} (\antimisthian\). See on ¯2Corinthians:6:13| for only other N.T. instance of this late Pauline word, there in good sense, here in bad. {Which was due} (\hn edei\). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (\apolambanontes\, pay back as in strkjv@Luke:6:34|, and due as in strkjv@Luke:23:41|). Nature will attend to that in their own bodies and souls.
rwp@Romans:1:29 @{Being called with} (\peplrmenous\). Perfect passive participle of the common verb \plro\, state of completion, "filled to the brim with" four vices in the associative instrumental case (\adikii\, unrighteousness as in verse 18|, \ponrii\, active wickedness as in strkjv@Mark:7:22|, \pleonexii\, covetousness as in strkjv@1Thessalonians:2:5; strkjv@Luke:12:15|, \kakii\, maliciousness or inward viciousness of disposition as in strkjv@1Corinthians:5:8|). Note asyndeton, no connective in the lists in verses 29-31|. Dramatic effect. The order of these words varies in the MSS. and \porneii\, fornication, is not genuine here (absent in Aleph A B C). {Full of} (\mestous\). Paul changes from participle to adjective. Old adjective, rare in the N.T., like \mesto\, to fill full (only in strkjv@Acts:2:13| in N.T.), stuffed full of (with genitive). Five substantives in the genitive (\phthonou\, envy, as in strkjv@Galatians:5:21|, \phonou\, murder, and so a paronomasia or combination with \phthonou\, of like sounding words, \eridos\, strife, as in strkjv@2Corinthians:12:16|, \kakothias\, malignity, and here only in N.T. though old word from \kakoths\ and that from \kakos\ and \thos\, a tendency to put a bad construction on things, depravity of heart and malicious disposition.
rwp@Romans:1:30 @Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul. {Whisperers} (\psithuristas\). Old word from \psithuriz\, to speak into the ear, to speak secretly, an onomatopoetic word like \psithurismos\ (2Corinthians:12:20|) and only here in N.T. {Backbiters} (\katalalous\). Found nowhere else except in Hermas, compound like \katalale\, to talk back (James:4:11|), and \katalalia\, talking back (2Corinthians:12:20|), talkers back whether secretly or openly. {Hateful to God} (\theostugeis\). Old word from \theos\ and \stuge\. All the ancient examples take it in the passive sense and so probably here. Songs:\stugtos\ (Titus:3:13|). Vulgate has _deo odibiles_. {Insolent} (\hubristas\). Old word for agent from \hubriz\, to give insult to, here alone in N.T. save strkjv@1Timothy:1:13|. {Haughty} (\huperphanous\). From \huper\ and \phainomai\, to appear above others, arrogant in thought and conduct, "stuck up." {Boastful} (\alazonas\). From \al\, wandering. Empty pretenders, swaggerers, braggarts. {Inventors of evil things} (\epheuretas kakn\). Inventors of new forms of vice as Nero was. Tacitus (_Ann_. IV. ii) describes Sejanus as _facinorum omnium repertor_ and Virgil (_Aen_. ii. 163) _scelerum inventor_. {Disobedient to parents} (\goneusin apeitheis\). Cf. strkjv@1Timothy:1:9; strkjv@2Timothy:3:2|. An ancient and a modern trait.
rwp@Romans:3:30 @{If so be that God is one} (\eiper heis ho theos\). Correct text rather than \epeiper\. It means "if on the whole." "By a species of rhetorical politeness it is used of that about which there is no doubt" (Thayer. Cf. strkjv@1Corinthians:8:5; strkjv@15:15; strkjv@Romans:8:9|. {By faith} (\ek pistes\). "Out of faith," springing out of. {Through faith} (\dia ts pistes\). "By means of the faith" (just mentioned). \Ek\ denotes source, \dia\ intermediate agency or attendant circumstance.
rwp@Romans:5:10 @{We were reconciled to God} (\katllagmen ti thei\). Second aorist passive indicative of \katallass\ for which great Pauline word see on ¯2Corinthians:5:18f|. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Romans:3:25f.|). We become reconciled to God by means of the death of God's Son. "Much more" again we shall be saved "by his life" (\en ti zi autou\). "In his life," for he does live, "ever living to intercede for them" (Hebrews:7:25|).
rwp@Romans:12:9 @{Without hypocrisy} (\anupokritos\). Late double compound adjective for which see strkjv@2Corinthians:6:6|. Hypocritical or pretended love is no love at all as Paul describes \agap\ in strkjv@1Corinthians:13|. {Abhor} (\apostugountes\). Old verb with intensive (\apo\) dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, _Grammar_, pp. 1132ff.). This same idiom appears with \kollmenoi\ (cleaving) for which verb see on ¯1Corinthians:6:17|, with \progoumenoi\ (preferring) in verse 10| (old verb here only in N.T.), and with the participles in verses 11-13| and again in verses 16-18|. One can supply \este\ if he prefers.
rwp@Romans:12:10 @{In love of the brethren} (\ti philadelphii\). Late word for brotherly love for which see strkjv@1Thessalonians:4:9|. {Tenderly affectioned} (\philostorgoi\). Old compound adjective from \philos\ and \storg\ (mutual love of parents and children), here alone in N.T.
rwp@Romans:13:6 @{Ye pay} (\teleite\). Present active indicative (not imperative) of \tele\, to fulfil. {Tribute} (\phorous\). Old word from \pher\, to bring, especially the annual tax on lands, etc. (Luke:20:22; strkjv@23:1|). Paying taxes recognizes authority over us. {Ministers of God's service} (\leitourgoi theou\). Late word for public servant (unused \leitos\ from Attic \les\, people, and \erg\, to work). Often used of military servants, servants of the king, and temple servants (Hebrews:8:2|). Paul uses it also of himself as Christ's \leitourgos\ (Romans:15:16|) and of Epaphroditus as a minister to him (Phillipians:2:25|). See \theou diakonos\ in verse 4|. {Attending continually} (\proskarterountes\). Present active participle of the late verb \proskartere\ (\pros\ and \kartere\ from \kartos\ or \kratos\, strength) to persevere. See on ¯Acts:2:42; strkjv@8:13|.
rwp@Titus:1:4 @{My true child} (\gnsii tekni\). See strkjv@1Timothy:1:2| for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke's brother. But one can get a clear picture of him by turning to strkjv@2Corinthians:2:13; strkjv@7:6-15; strkjv@8:6-24; strkjv@12:16-18; strkjv@Galatians:2:1-3; strkjv@Titus:1:4f.; strkjv@3:12; strkjv@2Timothy:4:10|. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus:3:12|). {After a common faith} (\kata koinn pistin\). Here \kata\ does mean standard, not aim, but it is a faith (\pistin\) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jude:1:3|). \Koinos\ does not here have the notion of unclean as in strkjv@Acts:10:14; strkjv@11:8|.
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