NT.filter - rwp theou:
rwp@Info_1Corinthians
@ Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the _Zahn Kommentar_, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (_Handbuch zum N.T._), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (_Int. Crit._), Stanley, J. Weiss (_Meyer Kommentar_); on the English Dods (_Exp. Bible_), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (_Reader's Comm._). strkjv@1Corinthians:1:1 @{Called to be an apostle} (\kltos apostolos\). Verbal adjective \kltos\ from \kale\, without \einai\, to be. Literally, {a called apostle} (Romans:1:1|), not so-called, but one whose apostleship is due not to himself or to men (Galatians:1:1|), but to God, {through the will of God} (\dia thelmatos tou theou\). The intermediate (\dia, duo\, two) agent between Paul's not being Christ's apostle and becoming one was God's will (\thelma\, something willed of God), God's command (1Timothy:1:1|). Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul's denial of mere human authority in his position and also of personal merit: _Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli_. {Our brother} (\ho adelphos\). Literally, the brother, but regular Greek idiom for our brother. This Sosthenes, now with Paul in Ephesus, is probably the same Sosthenes who received the beating meant for Paul in Corinth (Acts:18:17|). If so, the beating did him good for he is now a follower of Christ. He is in no sense a co-author of the Epistle, but merely associated with Paul because they knew him in Corinth. He may have been compelled by the Jews to leave Corinth when he, a ruler of the synagogue, became a Christian. See strkjv@1Thessalonians:1:1| for the mention of Silas and Timothy in the salutation. Sosthenes could have been Paul's amanuensis for this letter, but there is no proof of it.
rwp@1Corinthians:1:2 @{The church of God} (\ti ekklsii tou theou\). Belonging to God, not to any individual or faction, as this genitive case shows. In strkjv@1Thessalonians:1:1| Paul wrote "the church of the Thessalonians in God" (\en thei\), but "the churches of God" in strkjv@1Thessalonians:2:14|. See same idiom in strkjv@1Corinthians:10:32; strkjv@11:16,22; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|, etc. {Which is in Corinth} (\ti ousi en Korinthi\). See on strkjv@Acts:13:1| for idiom. It is God's church even in Corinth, "_laetum et ingens paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146, had been restored by Julius Caesar a hundred years later, B.C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See strkjv@Acts:18| for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. {That are sanctified} (\hgiasmenois\). Perfect passive participle of \hagiaz\, late form for \hagiz\, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare \hagion\ (from \hagos\, awe, reverence, and this from \haz\, to venerate). It is significant that Paul uses this word concerning the {called saints} or {called to be saints} (\kltois hagiois\) in Corinth. Cf. \kltos apostolos\ in strkjv@1:1|. It is because they are sanctified {in Christ Jesus} (\en Christi Isou\). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because \ekklsia\ is a collective substantive. {With all that call upon} (\sun psin tois epikaloumenois\). Associative instrumental case with \sun\ rather than \kai\ (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX (Genesis:12:8; strkjv@Zechariah:13:9|) and is applied to Christ as to Jehovah (2Thessalonians:1:7,9,12; strkjv@Phillipians:2:9,10|). Paul heard Stephen pray to Christ as Lord (Acts:7:59|). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). {Their Lord and ours} (\autn kai hmn\). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (\epanorthsis\) of the previous "our," showing the universality of Christ.
rwp@1Corinthians:1:4 @{I thank my God} (\eucharist ti thei\). Singular as in strkjv@Romans:1:8; strkjv@Phillipians:1:3; strkjv@Philemon:1:4|, but plural in strkjv@1Thessalonians:1:2; strkjv@Colossians:1:3|. The grounds of Paul's thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, \pantote\) concerning (\peri\, around) the Corinthians to override the specific causes of irritation. {For the grace of God which was given to you in Christ Jesus} (\epi ti chariti tou theou ti dotheisi humin en Christi Isou\). Upon the basis of (\epi\) God's grace, not in general, but specifically given (\dotheisi\, first aorist passive participle of \didmi\), in the sphere of (\en\ as in verse 2|) Christ Jesus.
rwp@1Corinthians:1:18 @{For the word of the cross} (\ho logos gar ho tou staurou\). Literally, "for the preaching (with which I am concerned as the opposite of {wisdom of word} in verse 17|) that (repeated article \ho\, almost demonstrative) of the cross." "Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom" (Lightfoot). {To them that are perishing} (\tois men apollumenois\). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See strkjv@2Thessalonians:2:10|). Cf. strkjv@2Corinthians:4:3|. {Foolishness} (\mria\). Folly. Old word from \mros\, foolish. In N.T. only in strkjv@1Corinthians:1:18,21,23; strkjv@2:14; strkjv@3:19|. {But unto us which are being saved} (\tois szomenois hmin\). Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved" (Romans:8:24|), as a present state, "ye have been saved" (Ep strkjv@2:5|), as a process, "ye are being saved" (1Corinthians:15:2|), as a future result, "thou shalt be saved" (Romans:10:9|). {The power of God} (\dunamis theou\). Songs:in strkjv@Romans:1:16|. No other message has this dynamite of God (1Corinthians:4:20|). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.
rwp@1Corinthians:1:24 @{But to them that are called} (\autois de tois kltois\). Dative case, to the called themselves. {Christ} (\Christon\). Accusative case repeated, object of \krussomen\, both {the power of God} (\theou dunamin\) and {the wisdom of God} (\theou sophian\). No article, but made definite by the genitive. Christ crucified is God's answer to both Jew and Greek and the answer is understood by those with open minds.
rwp@1Corinthians:1:25 @{The foolishness of God} (\to mron tou theou\). Abstract neuter singular with the article, the foolish act of God (the Cross as regarded by the world). {Wiser than men} (\sophteron tn anthrpn\). Condensed comparison, wiser than the wisdom of men. Common Greek idiom (Matthew:5:20; strkjv@John:5:36|) and quite forcible, brushes all men aside. {The weakness of God} (\to asthenes tou theou\). Same idiom here, {the weak act of God}, as men think, {is stronger} (\ischuroteron\). The Cross seemed God's defeat. It is conquering the world and is the mightiest force on earth.
rwp@1Corinthians:1:29 @{That no flesh should glory before God} (\hops m kauchstai psa sarx enpion tou theou\). This is the further purpose expressed by \hops\ for variety and appeals to God's ultimate choice in all three instances. The first aorist middle of the old verb \kauchaomai\, to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of \enpion\ as a preposition in the vernacular, from adjective \en-pios\, in the eye of God. One should turn to strkjv@2Corinthians:4:7| for Paul's further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us.
rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christi Isou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenth sophia hmin apo theou\). Note \egenth\, became (first aorist passive and indicative), not \n\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosun te kai hagiasmos kai apolutrsis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosun, hagiasmos, apolutrsis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosun\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutrsis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.
rwp@1Corinthians:2:1 @{Not with excellency of speech or of wisdom} (\ou kath' huperochn logou sophias\). \Huperoch\ is an old word from the verb \huperech\ (Phillipians:4:7|) and means preeminence, rising above. In N.T. only here and strkjv@1Timothy:2:2| of magistrates. It occurs in inscriptions of Pergamum for persons of position (Deissmann, _Bible Studies_, p. 255). Here it means excess or superfluity, "not in excellence of rhetorical display or of philosophical subtlety" (Lightfoot). {The mystery of God} (\to mustrion tou theou\). Songs:Aleph A C Copt. like strkjv@2:7|, but B D L P read \marturion\ like strkjv@1:6|. Probably {mystery} is correct. Christ crucified is the mystery of God (Colossians:2:2|). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from \mue\, to close, to shut, to initiate (Phillipians:4:12|). This mystery was once hidden from the ages (Colossians:1:26|), but is now made plain in Christ (1Corinthians:2:7; strkjv@Romans:16:25f.|). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan's _Vocabulary_).
rwp@1Corinthians:2:7 @{God's wisdom in a mystery} (\theou sophian en mustrii\). Two points are here sharply made. It is God's wisdom (note emphatic position of the genitive \theou\) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God's wisdom is eternal and superior to the wisdom of any age or time. God's wisdom is alone absolute. See on ¯2:1| for mystery. It is not certain whether {in a mystery} is to be taken with {wisdom} or {we speak}. The result does not differ greatly, probably with {wisdom}, so long a secret and now at last revealed (Colossians:1:26; strkjv@2Thessalonians:2:7|). {That hath been hidden} (\tn apokekrummenn\). See strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:5|. Articular perfect passive participle of \apokrupt\, more precisely defining the indefinite \sophian\ (wisdom). {Foreordained before the worlds} (\prorisen pro tn ainn\). This relative clause (\hn\) defines still more closely God's wisdom. Note \pro\ with both verb and substantive (\ainn\). Constative aorist of God's elective purpose as shown in Christ crucified (1Corinthians:1:18-24|). "It was no afterthought or change of plan" (Robertson and Plummer). {Unto our glory} (\eis doxan hmn\). "The glory of inward enlightenment as well as of outward exaltation" (Lightfoot).
rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta erauni\). This is the usual form from A.D. 1 on rather than the old \ereuna\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \erauntai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bath tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.
rwp@1Corinthians:3:9 @{God's fellow-workers} (\theou sunergoi\). This old word (co-workers of God) has a new dignity here. God is the major partner in the enterprise of each life, but he lets us work with him. Witness the mother and God with the baby as the product. {God's husbandry} (\theou gergion\). God's tilled land (\g, ergon\). The farmer works with God in God's field. Without the sun, the rains, the seasons the farmer is helpless. {God's building} (\theou oikodom\). God is the Great Architect. We work under him and carry out the plans of the Architect. It is building (\oikos\, house, \dem\, to build). Let us never forget that God sees and cares what we do in the part of the building where we work for him.
rwp@1Corinthians:3:16 @{Ye are a temple of God} (\naos theou este\). Literally, a sanctuary (\naos\, not \hieron\, the sacred enclosure, but the holy place and the most holy place) of God. The same picture of building as in verse 9| (\oikodom\), only here the sanctuary itself. {Dwelleth in you} (\en humin oikei\). The Spirit of God makes his home (\oikei\) in us, not in temples made with hands (Acts:7:48; strkjv@17:24|).
rwp@1Corinthians:3:17 @{Destroyeth} (\phtheirei\). The outward temple is merely the symbol of God's presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb \phtheir\ means to corrupt, to deprave, to destroy. It is a gross sin to be a church-wrecker. There are actually a few preachers who leave behind them ruin like a tornado in their path. {Him shall God destroy} (\phtherei touton ho theos\). There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man's soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. {Holy} (\hagios\). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" (\ton naon tou theou\), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" (\hoitines este humeis\). The qualitative relative pronoun \hoitines\ is plural to agree with \humeis\ (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In strkjv@6:19| Paul reminds the Corinthians again that the body is the temple (\naos\, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.
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:6:9 @{The unrighteous} (\adikoi\). To remind them of the verb \adike\ just used. {The Kingdom of God} (\theou basileian\). Precisely, God's kingdom. {Be not deceived} (\m plansthe\). Present passive imperative with negative \m\. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 9,10|, one with repetition of \oute\, neither (fornicators, idolaters, adulterers, effeminate, or \malakoi\, abusers of themselves with men or \arsenokoitai\ or sodomites as in strkjv@1Timothy:1:10| a late word for this horrid vice, thieves, covetous), the other with \ou\ not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.
rwp@1Corinthians:7:7 @{Yet I would} (\thel de\). "But I wish." Followed by accusative and infinitive (\anthrpous einai\). This is Paul's personal preference under present conditions (7:26|). {Even as I myself} (\hs kai emauton\). This clearly means that Paul was not then married and it is confirmed by strkjv@9:5|. Whether he had been married and was now a widower turns on the interpretation of strkjv@Acts:26:10| "I cast my vote." If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide. {His own gift from God} (\idion charisma ek theou\). Songs:each must decide for himself. See on ¯1:7| for \charisma\, a late word from \charizomai\.
rwp@1Corinthians:7:19 @{But the keeping of the commandments of God} (\alla trsis entoln theou\). Old word in sense of watching (Acts:4:3|). Paul's view of the worthlessness of circumcision or of uncircumcision is stated again in strkjv@Galatians:5:6; strkjv@6:15; strkjv@Romans:2:25-29| (only the inward or spiritual Jew counts).
rwp@1Corinthians:7:40 @{Happier} (\makariter\). Comparative of \makarios\ used in the Beatitudes (Matthew:5:3ff.|). {After my judgment} (\kata tn emn gnmn\). The same word used in verse 25|, not a command. {I think} (\dok\). From \doke\, not \nomiz\ of verse 26|. But he insists that he has "the spirit of God" (\pneuma theou\) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself.
rwp@1Corinthians:9:21 @{To them that are without law} (\tois anomois\). The heathen, those outside the Mosaic law (Romans:2:14|), not lawless (Luke:22:37; strkjv@Acts:2:23; strkjv@1Timothy:1:9|). See how Paul bore himself with the pagans (Acts:14:15; strkjv@17:23; strkjv@24:25|), and how he quoted heathen poets. "Not being an outlaw of God, but an inlaw of Christ" (Evans, Estius has it _exlex, inlex_, \m n anomos theou, all' ennomos Christou\). The genitive case of \theou\ and \Christou\ (specifying case) comes out better thus, for it seems unusual with \anomos\ and \ennomos\, both old and regular adjectives.
rwp@1Corinthians:10:31 @{To the glory of God} (\eis doxan theou\). This is the ruling motive in the Christian's life, not just having his own way about whims and preferences.
rwp@1Corinthians:11:7 @{The image and glory of God} (\eikn kai doxa theou\). Anarthrous substantives, but definite. Reference to strkjv@Genesis:1:28; strkjv@2:26| whereby man is made directly in the image (\eikn\) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (\doxa\) of God as the crown of creation and as endowed with sovereignty like God himself. {The glory of the man} (\doxa andros\). Anarthrous also, man's glory. In strkjv@Genesis:2:26| the LXX has \anthrpos\ (Greek word for both male and female), not \anr\ (male) as here. But the woman (\gun\) was formed from the man (\anr\) and this priority of the male (verse 8|) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.
rwp@1Corinthians: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@1Corinthians:15:9 @{The least} (\ho elachistos\). True superlative, not elative. Explanation of the strong word \ektrma\ just used. See strkjv@Ephesians:3:8| where he calls himself "less than the least of all saints" and strkjv@1Timothy:1:15| the "chief" (\prtos\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Corinthians:11:5f.,23|). {Because I persecuted the church of God} (\edixa tn ekklsian tou theou\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?
rwp@1Corinthians:15:10 @{What I am} (\ho eimi\). Not, {who} (\hos\), but {what} (\ho\), neuter singular. His actual character and attainments. All "by the grace of God" (\chariti theou\). {I laboured more abundantly than they all} (\perissoteron autn pantn ekopiasa\). This is sober fact as shown by the Acts and Paul's Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen.
rwp@1Corinthians:15:15 @{False witnesses of God} (\pseudomartures tou theou\). Late word, but \pseudomarture\, to bear false witness, old and common. The genitive (\tou theou\) can be either subjective (in God's service) or objective (concerning God). Either makes good sense. {Because we witnessed of God} (\hoti emartursamen kata tou theou\). Vulgate has _adversus Deum_. This is the more natural way to take \kata\ and genitive, {against God} not as equal to \peri\ (concerning). He would indeed make God play false in that case, {if so be that the dead are not raised} (\eiper ara nekroi ouk egeirontai\). Condition of first class, assumed as true. Note both \per\ intensive particle {indeed} and \ara\ inferential particle {therefore}.
rwp@1Corinthians:15:34 @{Awake up righteously} (\eknpsate dikais\). Wake up as if from drunkenness. \Eknph\, only here in N.T. sin not (\m hamartanete\). Stop sinning. {No knowledge of God} (\agnsian theou\). Old word for ignorance, in N.T. only here and strkjv@1Peter:2:15|. Ignorance of God, agnosticism. Some today (agnostics) even take pride in it instead of shame (\entropn\, turning in on oneself). See on ¯6:5| for \entrop\.
rwp@1John:3:10 @{In this} (\en touti\). As already shown. A life of sin is proof that one is a child of the devil and not of God. This is the line of cleavage that is obvious to all. See strkjv@John:8:33-39| for the claim of the Pharisees to be the children of Abraham, whereas their conduct showed them to be children of the devil. This is not a popular note with an age that wishes to remove all distinctions between Christians and the world. {Doeth not righteousness} (\ho m poin dikaiosunn\). Habit (linear present participle) again of not doing righteousness, as in verse 7| of doing it. Cf. \poiei\ and \m poin\ (doing and not doing) in strkjv@Matthew:7:24,26|. {Neither} (\kai\). Literally, "and," but with the ellipsis of \ouk estin ek tou theou\ (is not of God). The addition here of this one item about not loving (\m agapn\) one's brother is like Paul's summary in strkjv@Romans:13:9|, a striking illustration of the general principle just laid down and in accord with strkjv@2:9-11|.
rwp@1John:5:1 @{That Jesus is the Christ} (\hoti Isous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteun\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegenntai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennsanta\). First aorist active articular participle of \genna\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennmenon ex autou\). Perfect passive articular participle of \genna\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.
rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pn to gegennmenon ek tou theou\). Neuter singular perfect passive participle of \genna\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\niki ton kosmon\). Present active indicative of \nika\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\haut estin h nik\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nik\ (victory, cf. \nika\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\h niksasa\). First aorist active articular participle of \nika\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\h pistis hmn\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).
rwp@1John:5:5 @{And who is he that overcometh?} (\tis estin de ho nikn?\). Not a mere rhetorical question (2:22|), but an appeal to experience and fact. Note the present active articular participle (\nikn\) like \niki\ (present active indicative in verse 4|), "the one who keeps on conquering the world." See strkjv@1Corinthians:15:57| for the same note of victory (\nikos\) through Christ. See verse 1| for \ho pisteun\ (the one who believes) as here. {Jesus is the Son of God} (\Isous estin ho huios tou theou\). As in verse 1| save that here \ho huios tou theou\ in place of \Christos\ and see both in strkjv@2:22f|. Here there is sharp antithesis between "Jesus" (humanity) and "the Son of God" (deity) united in the one personality.
rwp@1John:5:18 @{We know} (\oidamen\). As in strkjv@3:2,14; strkjv@5:15,19,20|. He has "ye know" in strkjv@2:20; strkjv@3:5,15|. {Sinneth not} (\ouch hamartanei\). Lineal present active indicative, "does not keep on sinning," as he has already shown in strkjv@3:4-10|. {He that was begotten of God} (\ho genntheis ek tou theou\). First aorist passive articular participle referring to Christ, if the reading of A B is correct (\trei auton\, not \trei heauton\). It is Christ who keeps the one begotten of God (\gegennmenos ek tou theou\ as in strkjv@3:9| and so different from \ho genntheis\ here). It is a difficult phrase, but this is probably the idea. Jesus (John:18:37|) uses \gegennmai\ of himself and uses also \tre\ of keeping the disciples (John:17:12,15; strkjv@Revelation:3:10|). {The evil one} (\ho ponros\). Masculine and personal as in strkjv@2:13|, not neuter, and probably Satan as in strkjv@Matthew:6:13|, not just any evil man. {Touchest him not} (\ouch haptetai autou\). Present middle indicative of \hapt\, elsewhere in John only strkjv@John:20:17|. It means to lay hold of or to grasp rather than a mere superficial touch (\thiggan\, both in strkjv@Colossians:2:21|). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John:6:38f.|).
rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\prognsin\). Late substantive (Plutarch, Lucian, papyri) from \proginsk\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakon\). Obedience (from \hupakou\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Isou Christou\). Late substantive from \rantiz\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \prognsis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plthunthei\). First aorist passive optative (volitive) of \plthun\, old verb (from \plthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirn\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).
rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia pistes\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis strian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \str\ (Saviour, from \sz\, to save). {Ready} (\hetoimn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthnai\). First aorist passive infinitive of \apokalupt\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero\ (to manifest) in this sense. {In the last time} (\en kairi eschati\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.
rwp@1Peter:1:6 @{Wherein} (\en hi\). This translation refers the relative \hi\ to \kairi\, but it is possible to see a reference to \Christou\ (verse 3|) or to \theou\ (verse 5|) or even to the entire content of verses 3-5|. Either makes sense, though possibly \kairi\ is correct. {Ye greatly rejoice} (\agallisthe\). Present middle indicative (rather than imperative) of \agalliaomai\, late verb from \agallomai\, to rejoice, only in LXX, N.T., and ecclesiastical literature as in strkjv@Matthew:5:12|. {Now for a little while} (\oligon arti\). Accusative case of time (\oligon\) probably as in strkjv@Mark:6:31|, though it can be used of space (to a small extent) as in strkjv@Luke:5:3|. {If need be} (\ei deon\). Present active neuter singular participle of \dei\ (it is necessary). Some MSS. have \estin\ after \deon\ (periphrastic construction). Condition of first class. {Though ye have been put to grief} (\lupthentes\). First aorist passive participle (concessive circumstantial use) of \lupe\, to make sorrowful (from \lup\, sorrow), old and common verb. See strkjv@2Corinthians:6:10|. {In manifold temptations} (\en poikilois peirasmois\). Just the phrase in strkjv@James:1:2|, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use \poikilos\ (varied).
rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegnsmenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \proginsk\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \prognsin theou\ in verse 2|. {Before the foundation of the world} (\pro katabols kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabols kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabol\ (from \kataball\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phanerthentos de\). First aorist (ingressive) passive participle of \phanero\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou tn chronn\). Like \ep' eschatou tn hmern\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' hums\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).
rwp@1Peter:1:23 @{Having been begotten again} (\anagegennmenoi\). Perfect passive participle of \anagenna\, which see in verse 2|. {Not of corruptible seed} (\ouk ek spors phtharts\). Ablative with \ek\ as the source, for \phthartos\ see verse 18|, and \spors\ (from \speir\ to sow), old word (sowing, seed) here only in N.T., though \sporos\ in strkjv@Mark:4:26f.|, etc. For "incorruptible" (\aphthartou\) see verse 4; strkjv@3:4|. {Through the word of God} (\dia logou theou\). See strkjv@James:1:18| for "by the word of truth," verse 25| here, and Peter's use of \logos\ in strkjv@Acts:10:36|. It is the gospel message. {Which liveth and abideth} (\zntos kai menontos\). These present active participles (from \za\ and \men\) can be taken with \theou\ (God) or with \logou\ (word). In verse 25| \menei\ is used with \rma\ (word). Still in strkjv@Daniel:6:26| both \menn\ and \zn\ are used with \theos\. Either construction makes sense here.
rwp@1Peter:2:9 @{But ye} (\humeis de\). In contrast with the disobedient ones. {An elect race} (\genos eklekton\). From strkjv@Isaiah:43:20|. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23|). {A royal priesthood} (\basileion hierateuma\). From strkjv@Exodus:19:6| (cf. strkjv@Revelation:1:6; strkjv@5:10|). The official in Christian churches is \presbuteros=episcopos\, not \hiereus\. We are all \hiereis\ (priests). Cf. strkjv@2:5|. {A holy nation} (\ethnos hagion\). Also from strkjv@Exodus:19:6|, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles). {A people for God's own possession} (\laos eis peripoisin\). The idea here occurs in strkjv@Exodus:19:5; strkjv@Deuteronomy:7:6; strkjv@14:2; strkjv@26:18|, where we have \laos periousios\ as in strkjv@Titus:2:14| (alone in the N.T.), and in strkjv@Malachi:3:17| we find \eis peripoisin\ (for a possession). \Periousios laos\ is a people over and above the others and \peripoisis\ is a possession in a special sense (Ephesians:1:14|). See Paul's use of \periepoisato\ in strkjv@Acts:20:28|. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from _pecus_ (Latin for flock). {That ye may shew forth} (\hops exaggeilte\). Purpose clause with \hops\, rather than \hina\, with the first aorist active subjunctive of \exaggell\, old verb, to tell out, here alone in N.T. {The excellencies} (\tas aretas\). From strkjv@Isaiah:43:21|. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in strkjv@2Peter:1:3,5; strkjv@Phillipians:4:8|; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. Songs:also strkjv@Isaiah:42:12|. See strkjv@Acts:2:11| \ta megaleia tou theou\ (the mighty works of God). {Darkness} (\skotous\). Heathenism. {His marvellous light} (\to thaumaston autou phs\). Christianity. For \thaumaston\ (from \thaumaz\) see strkjv@Matthew:21:42|. For the change from heathenism to Christianity see strkjv@Colossians:1:12; strkjv@Ephesians:5:8-14|.
rwp@1Peter:2:15 @{By well-doing} (\agathopoiountas\). Present active participle of \agathopoie\, only in LXX and N.T. (Mark:3:4|). In accusative case agreeing with \humas\ understood, accusative of general reference with \phimoin\, present active infinitive (epexegetic infinitive after \to thelma tou theou\, the will of God), late and rare verb (from \phimos\ muzzle), as in strkjv@Matthew:22:12|. {The ignorance of foolish men} (\tn tn aphronn anthrpn agnsian\). \Agnsia\ is late and rare word (in the papyri) from alpha privative and \gnsis\ (knowledge), in N.T. only here and strkjv@1Corinthians:15:24| (disgraceful ignorance in both instances). Note alliteration.
rwp@1Peter:2:16 @{As free} (\hs eleutheroi\). Note nominative again connected with \hupotagte\ in verse 13|, not with \phimoin\ in verse 14| (a parenthesis in fact). For this ethical sense of \eleutheros\ see strkjv@Galatians:4:26|. {And not using your freedom} (\kai m echontes tn eleutherian\). "And not holding your liberty" (present active participle of \ech\, with usual negative \m\ with participle. {For a cloke of wickedness} (\hs epikalumma ts kakias\). \Epikalumma\ (from \epikalupt\ strkjv@Romans:4:7|) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens. {But as bondservants of God} (\all' hs theou douloi\). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. strkjv@Romans:6:22| "enslaved to God."
rwp@1Peter:2:19 @{For this is acceptable} (\touto gar charis\). "For this thing (neuter singular \touto\, obedience to crooked masters) is grace" (\charis\ is feminine, here "thanks" as in strkjv@Romans:7:25|). "Acceptable" calls for \euprosdekton\ (2:5|), which is not the text here. {If a man endureth griefs} (\ei huopherei tis lupas\). Condition of first class with \ei\ and present active indicative of \hupopher\, old verb, to bear up under, in N.T. only here, strkjv@1Corinthians:10:13; strkjv@2Timothy:3:11|. Note plural of \lup\ (grief). {For conscience toward God} (\dia suneidsin theou\). Suffering is not a blessing in and of itself, but, if one's duty to God is involved (Acts:4:20|), then one can meet it with gladness of heart. \Theou\ (God) is objective genitive. For \suneidsis\ (conscience) see on ¯Acts:23:1; strkjv@1Corinthians:8:7|. It occurs again in strkjv@1Peter:3:16|. {Suffering wrongfully} (\paschn adiks\). Present active participle of \pasch\ and the common adverb \adiks\, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in strkjv@Matthew:5:10-12|, where Jesus has also "falsely" (\pseudomenoi\). See also strkjv@Luke:6:32-34|.
rwp@1Peter:3:17 @{Better} (\kreitton\). Comparative of \kratus\ as in strkjv@2Peter:2:21; strkjv@Hebrews:1:4|. Patient endurance not only silences calumny (verse 16|), is Christlike (verse 18|), but it has a value of its own (verse 17|). {If the will of God should so will} (\ei theloi to thelma tou theou\). Condition of the fourth class again (\ei--theloi\) with \ei\ and the optative. For a like pleonasm see strkjv@John:7:17|. {For well-doing than for evil-doing} (\agathopoiountas kakopoiountas\). Accusative plural agreeing with \hums\ understood (accusative of general reference with the infinitive \paschein\ (to suffer) of the participles from \agathopoie\ (see strkjv@2:15|) and \kakopoie\ (Mark:3:4|, and see strkjv@1Peter:2:14| for \kakopoios\).
rwp@1Peter:4:10 @{Gift} (\charisma\). Late N.T. word (in late papyri) from \charizomai\, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Corinthians:12:4,9,29-31; strkjv@Romans:12:6|). {Ministering} (\diakonountes\). Present active participle plural of \diakone\, common verb (Matthew:20:28|), though \hekastos\ (each) is singular. {As good stewards} (\hs kaloi oikonomoi\). For "steward" (\oikonomos\, house-manager) see strkjv@Luke:16:1; strkjv@1Corinthians:4:1| (used by Paul of himself) and of any bishop (Titus:1:7|), but here of any Christian. See \kalos\ used with \diakonos\ in strkjv@1Timothy:4:6|. {Of the manifold grace of God} (\poikils charitos theou\). For \poikilos\ (many-colored) see on ¯1:6; strkjv@James:1:2|.
rwp@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\hs logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hs chorgei ho theos\). Ablative case (\hs\) of the relative attracted from the accusative \hn\, object of \chorgei\ (present active indicative of \chorge\, old verb, to supply from \chorgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorge\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxaztai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz\. See strkjv@John:15:8|. {Whose is} (\hi estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.
rwp@1Peter:4:14 @{If ye are reproached} (\ei oneidizesthe\). Condition of first class assumed as true with \ei\ and present passive indicative of \oneidiz\, for which verb see strkjv@James:1:5|. {For the name of Christ} (\en onomati Christou\). "In the matter of the name of Christ." For the idea see strkjv@Matthew:5:11f.; strkjv@19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@21:13|. This is the only N.T. example of just \onoma Christou\, here used because of the use of \Christianos\ in verse 16|. For the beatitude \makarioi\ see strkjv@Matthew:5:11f|. {The Spirit of glory and the Spirit of God} (\to ts doxs kai to tou theou pneuma\). Note repetition of the article (\to\) though \pneuma\ only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God. {Resteth upon you} (\eph' hmas anapauetai\). Quotation from strkjv@Isaiah:11:2|. Present middle indicative of \anapau\, to give rest, refresh (Matthew:11:28|). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. strkjv@1:8; strkjv@Matthew:3:16|.
rwp@1Peter:4:17 @{For the time is come} (\hoti ho kairos\). No predicate, probably \estin\ (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter strkjv@Ezekiel:9|). The construction is unusual with \tou arxasthai\ (genitive articular aorist middle infinitive of \arch\), not exactly purpose or result, and almost in apposition (epexegetic), but note \tou elthein\ used as subject in strkjv@Luke:17:1|. The persecution on hand (1:7|) was a foretaste of more to come. By "house of God" he can mean the same as the "spiritual house" of strkjv@2:5| or a local church. Biggs even takes it to refer to the family. {And if it begin first at us} (\ei de prton aph'hmn\). Condition of first class again, with the verb \archetai\ understood. "From us" (\aph' hmn\) more exactly. {End} (\telos\). Final fate. {Of them that obey not the gospel of God} (\tn apeithountn ti tou theou euaggelii\). "Of those disobeying the gospel of God." See the same idea in strkjv@Romans:2:8|. See strkjv@Mark:1:14| for believing in the gospel.
rwp@1Peter:5:6 @{Humble yourselves therefore} (\tapeinthte oun\). First aorist passive imperative of \tapeino\, old verb, for which see strkjv@Matthew:18:4|. Peter is here in the role of a preacher of humility. "Be humbled." {Under the mighty hand of God} (\hupo tn krataian cheira tou theou\). Common O.T. picture (Exodus:3:19; strkjv@20:33|, etc.). {That he may exalt you} (\hina hupssi\). Purpose clause with \hina\ and first aorist active subjunctive of \hupso\. Cf. strkjv@Luke:14:11; strkjv@Phillipians:2:9|. {In due time} (\en kairi\). Same phrase in strkjv@Matthew:24:45|.
rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.
rwp@1Thessalonians:1:4 @{Knowing} (\eidotes\). Second perfect active participle of \oida\ (\eidon\), a so-called causal participle=since we know, the third participle with the principal verb \eucharistoumen\, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, _Grammar_, P. 1128). {Beloved by God} (\gapmenoi hupo [tou] theou\). Perfect passive participle of \agapa\, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of \adelphoi\ here (often in this Epistle as strkjv@2:1,14,17; strkjv@3:7; strkjv@4:1,10|), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. strkjv@Jude:1:3|) though in Sirach strkjv@45:1 and on the Rosetta Stone. But in strkjv@2Thessalonians:2:13| he quotes "beloved by the Lord" from strkjv@Deuteronomy:33:12|. The use of \adelphoi\ for members of the same brotherhood can be derived from the Jewish custom (Acts:2:29,37|) and the habit of Jesus (Matthew:12:48|) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's _Vocabulary_). {Your election} (\tn eklogn humn\). That is the election of you by God. It is an old word from \eklegomai\ used by Jesus of his choice of the twelve disciples (John:15:16|) and by Paul of God's eternal selection (Ephesians:1:4|). The word \eklog\ is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts:9:15; strkjv@1Thessalonians:1:4; strkjv@Romans:9:11; strkjv@11:5,7,58; strkjv@2Peter:1:10|). The divine \eklog\ was manifested in the Christian qualities of verse 3| (Moffatt).
rwp@1Thessalonians:2:2 @{But having suffered before} (\alla propathontes\). Strong adversative \alla\, antithesis to \ken\. Appeal to his personal experiences in Thessalonica known to them ({as ye know}, \kaths oidate\). Second aorist active participle of \propasch\, old compound verb, but here alone in the N.T. The force of \pro-\ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). {And been shamefully entreated in Philippi} (\kai hubristhentes en Philippois\). First aorist passive participle of \hubriz\, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see strkjv@Acts:16:16-40|, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. {We waxed bold in our God} (\eparrsiasametha en ti thei hmn\). Ingressive first aorist middle of \parrsiazomai\, old deponent verb from \parrsia\ (full story, \pan-, rsia\). In his reply to Festus (Acts:26:26|) Paul uses \parrsiazomenos lal\, {being bold I speak}, while here he has {we waxed bold to speak} (\eparrsiasametha lalsai\). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, {unto you} (\pros hums\), be the consequences what they might, {the gospel of God in much conflict}, (\to euaggelion tou theou en polli agni\). This figure of the athletic games (\agn\) may refer to outward conflict like strkjv@Phillipians:1:30| or inward anxiety (Colossians:2:1|). He had both in Thessalonica.
rwp@1Thessalonians:2:4 @{But even as we have been approved by God} (\alla kaths dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz\, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy. {To be entrusted with the gospel} (\pisteuthnai to euaggelion\). First aorist passive infinitive of \pisteu\, common verb for believing, from \pistis\ (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in strkjv@1Corinthians:9:17; strkjv@Galatians:2:7; strkjv@Romans:3:2; strkjv@1Timothy:1:11; strkjv@Titus:1:3|, though the active had the dative of the person. {Songs:we speak} (\houts laloumen\). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God. {Not as pleasing men} (\ouch hs anthrpois areskontes\). Dative case with \aresk\ as in strkjv@Galatians:1:10|. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb \dokimaz\ used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Corinthians:4:5|).
rwp@1Thessalonians:2:12 @{To the end that} (\eis to\). Final use of \eis\ and the articular infinitive, common idiom in the papyri and Paul uses \eis\ to and the infinitive fifty times (see again in strkjv@3:2|), some final, some sub-final, some result (Robertson, _Grammar_, pp. 989-91). {Walk worthily of God} (\peripatein axis tou theou\). Present infinitive (linear action), and genitive case with adverb \axis\ as in strkjv@Colossians:1:10| (cf. strkjv@Phillipians:1:27; strkjv@Ephesians:4:1|), like a preposition. {Calleth} (\kalountos\). Present active participle, keeps on calling. Some MSS. have \kalesantos\, called. {Kingdom} (\basileian\) here is the future consummation because of glory (\doxan\) as in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:6:9; strkjv@15:50; strkjv@Galatians:5:21; strkjv@2Timothy:4:1,18|), but Paul uses it for the present kingdom of grace also as in strkjv@1Corinthians:4:20; strkjv@Romans:14:17; strkjv@Colossians:1:13|.
rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipts\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akos\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos ts akos\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthrpn\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kaths alths estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.
rwp@1Thessalonians:2:14 @{Imitators of the churches of God which are in Judea} (\mimtai tn ekklsin tou theou tn ousn en ti Ioudaii\). On \mimtai\ see on ¯1:5|. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of strkjv@Galatians:2|, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot). {In Christ Jesus} (\en Christi Isou\). It takes this to make a _Christian_ church of God. Note order here {Christ Jesus} as compared with {Jesus Christ} in strkjv@1:1,3|. {Ye also--even as they} (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). {Countrymen} (\sumphuletn\). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot). {Own} (\idin\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphuletn\ and \Ioudain\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.
rwp@1Thessalonians:3:1 @{When we could no longer forbear} (\mketi stegontes\). \Steg\ is old verb to cover from \steg\, roof (Mark:2:4|), to cover with silence, to conceal, to keep off, to endure as here and strkjv@1Corinthians:9:12; strkjv@13:7|. In the papyri in this sense (Moulton and Milligan's _Vocabulary_). \Mketi\ usual negative with participle in the _Koin_ rather than \ouketi\. {We thought it good} (\udoksamen\). Either literary plural as in strkjv@2:18| or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts:17:15f.|), but Timothy was sent ({we sent}, \epempsamen\, verse 2|) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (verse 5|, {I sent}, \epempsa\). Then both Silas and Timothy came from Macedonia to Corinth (Acts:18:5|). {Alone} (\monoi\). Including Silas. {God's minister} (\diakonon tou theou\). See on ¯Matthew:22:13| for this interesting word, here in general sense not technical sense of deacon. Some MSS. have {fellow-worker} (\sunergon\). Already {apostle} in strkjv@2:7| and now {brother, minister} (and possibly {fellow-worker}).
rwp@1Thessalonians:3:6 @{Even now} (\arti\). Just now, Timothy having come (\elthontos Timotheou\, genitive absolute). Why Silas is not named is not clear, unless he had come from Beroea or elsewhere in Macedonia. {Glad tidings of} (\euaggelisamenou\). First aorist middle participle of the verb for evangelizing (gospelizing). {Good remembrance} (\mneian\). Same word used by Paul strkjv@1:2|. {Longing to see us} (\epipothountes hms idein\). Old and strong verb, \epi-\, directive, to long after. Mutual longing that pleased Paul ("we also you").
rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri ts philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapin alllous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa\, not \phile\.
rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en phni archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \phni\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christi anastsontai prton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.
rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagn\). A late _Koin_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou stros hmn\). Genitive case with \epitagn\. In the LXX \str\ (old word from \sz\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\ts elpidos hmn\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).
rwp@1Timothy:1:11 @{Of the blessed God} (\tou makariou theou\). Applied to God only here and strkjv@6:15|, but in strkjv@Titus:2:13| \makarios\ occurs with \elpis\ (hope) of the "epiphany of our great God and Saviour Jesus Christ." {Which was committed to my trust} (\ho episteuthn eg\). "with which (\ho\ accusative retained with first aorist passive verb \episteuthn\) I was entrusted."
rwp@1Timothy:3:5 @{If a man knoweth not} (\ei tis ouk oiden\). Condition of first class, assumed as true. {How to rule} (\prostnai\). Second aorist active infinitive of same verb \proistmi\ and with \oiden\ means "know how to rule," not "know that he rules." {How} (\ps\). Rhetorical question expecting negative answer. {Shall he take care of} (\epimelsetai\). Future middle of \epimeleomai\, old compound (\epi\, direction of care towards) verb, in LXX, in N.T. only here and strkjv@Luke:10:34f|. {The church of God} (\ekklsias theou\). Anarthrous as in verse 15|, elsewhere with article (1Corinthians:10:32; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|). The local church described as belonging to God. No one in N.T. but Paul (Acts:20:28|) so describes the church. This verse is a parenthesis in the characteristics of the bishop.
rwp@1Timothy:3:15 @{But if I tarry long} (\ean de bradun\). Condition of third class with \ean\ and the present active subjunctive of \bradun\, old verb, to be slow (usually intransitive), from \bradus\ (slow, dull, strkjv@Luke:24:25|), in N.T. only here and strkjv@2Peter:3:9|. {That thou mayest know} (\hina eidis\). Final clause with \hina\ and second perfect active subjunctive of \oida\, to know. {How men ought} (\ps dei\). "How it is necessary for thee" (supply \se\ more naturally than \tina\, any one). Indirect question. {To behave themselves} (\anastrephesthai\). Present middle (direct) infinitive of \anastreph\, old verb, to turn up and down. See strkjv@2Corinthians:1:12; strkjv@Ephesians:2:3|. {In the house of God} (\en oiki theou\). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and \oikos\ commonly means "household." Christians are the \naos\ (sanctuary) of God (1Corinthians:3:16f.; strkjv@2Corinthians:6:16|), and Paul calls them \oikeioi tou theou\ (Ephesians:2:19|) "members of God's family." It is conduct as members of God's family (\oikos\) that Paul has in mind. {Which} (\htis\). "Which very house of God," agreeing (feminine) with the predicate word \ekklsia\ (church). {The church of the living God} (\ekklsia theou zntos\). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5|. {The pillar and ground of the truth} (\stulos kai hedraima ts altheias\). Paul changes the metaphor again as he often does. Those words are in apposition to \ekklsia\ and \oikos\. On \stulos\, old word for pillar, see strkjv@Galatians:2:9; strkjv@Revelation:3:12| (only other N.T. examples). \Hedraima\, late and rare word (from \hedraio\, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Co strkjv@1:23; strkjv@2Timothy:2:19| for similar idea. See also strkjv@Matthew:16:18f|.
rwp@1Timothy:4:5 @{It is sanctified} (\hagiazetai\). Present passive indicative of \hagiaz\, here "rendered holy" rather than "declared holy." Cf. verse 4|. {Through the word of God and prayers} (\dia logou theou kai enteuxes\). See strkjv@2:1| for \enteuxis\. Paul seems to refer to Genesis 1. It is almost a hendiadys "by the use of Scripture in prayer."
rwp@1Timothy:6:1 @{Under the yoke} (\hupo zugon\). As slaves (\douloi\, bondsmen). Perhaps under heathen masters (1Peter:2:18|). For the slave problem, see also strkjv@Philemon:1; strkjv@Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|. See strkjv@Matthew:11:29| for Christ's "yoke" (\zugon\, from \zeugnumi\, to join). {Their own masters} (\tous idious despotas\). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave (\doulos\), while \kurios\ has a wider outlook. Old word only here, strkjv@Titus:2:9; strkjv@2Timothy:2:21; strkjv@1Peter:2:18| for human masters. Applied to God in strkjv@Luke:2:29; strkjv@Acts:4:24,29| and to Christ in strkjv@2Peter:2:1|. {The name of God} (\to onoma tou theou\). See strkjv@Romans:2:24|. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with \hina m\ and present passive subjunctive (\blasphmtai\).
rwp@1Timothy:6:11 @{O man of God} (\ anthrpe theou\). In N.T. only here and strkjv@2Timothy:3:17|, there general and here personal appeal to Timothy. Cf. strkjv@Deuteronomy:33:1; strkjv@1Samuel:2:27|. {Flee} (\pheuge\), {follow after} (\dike\). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. {Meekness} (\praupathian\). Late compound from \praupaths\, in Philo about Abraham, here only in N.T.
rwp@2Corinthians:1:12 @{Glorying} (\kauchsis\). Act of glorying, while in verse 14| \kauchma\ is the thing boasted of. {The testimony of our conscience} (\to marturion ts suneidses hmn\). In apposition with \kauchsis\. {Sincerity of God} (\eilikrineii tou theou\). Like \dikaiosun theou\ (Romans:1:17; strkjv@3:21|), the God-kind of righteousness. Songs:the God-kind (genitive case) of sincerity. Late word from \eilikrins\. See on ¯1Corinthians:5:8|. {Not in fleshly wisdom} (\ouk en sophii sarkiki\). See on ¯1Corinthians:1:17; strkjv@2:4,13f|. Paul uses \sarkikos\ five times and it occurs only twice elsewhere in N.T. See on ¯1Corinthians:3:3|. {We behaved ourselves} (\anestraphmen\). Second aorist passive indicative of \anastreph\, old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. {More abundantly to you-ward} (\perissoters pros humas\). They had more abundant opportunity to observe how scrupulous Paul was (Acts:18:11|).
rwp@2Corinthians:2:10 @{In the person of Christ} (\en prospi Christou\). More exactly, "in the presence of Christ," before Christ, in the face of Christ. Cf. \enpion tou theou\ (4:2|) in the eye of God, \enpion Kuriou\ (8:21|).
rwp@2Corinthians:2:17 @{Corrupting} (\kapleuontes\). Old word from \kaplos\, a huckster or peddlar, common in all stages of Greek for huckstering or trading. It is curious how hucksters were suspected of corrupting by putting the best fruit on top of the basket. Note Paul's solemn view of his relation to God as a preacher ({from God} \ek theou\, {in the sight of God} \katenanti theou\, {in Christ} \en Christi\).
rwp@2Corinthians:4:7 @{This treasure} (\ton thsauron touton\). On \thsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeu\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\h huperbol\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--i\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\m ex hmn\).
rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu\) for striking down a tent. {The earthly house of our tabernacle} (\h epigeios hmn oikia tou sknous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\sknos\, another form of \skn\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomn ek theou\). This \oikodom\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \sknos\. {Not made with hands} (\acheiropoiton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiton\ and the newly made vernacular \acheiropoiton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.
rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\hs tou theou parakalountos di' hmn\). Genitive absolute with \hs\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagte ti thei\). Second aorist passive imperative of \katallass\ and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.
rwp@2Corinthians:6:4 @{But in everything commending ourselves} (\all' en panti sunistanontes heautous\). Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as {ministers of God} (\hs theou diakonoi\) under three aspects, the first with {in} (\en\) verses 3-7a|, the second with {by} (\dia\) verses 7b,8|, the third with {as} (\hs\) verses 9-10|. The negative view with \en\ we have in verse 3|, then the positive in verses 4-7a|. Each word carries a story that can be filled in from Paul's own life as a preacher with an echo in that of us all. {In distresses} (\en stenochriais\). In tight places (12:10|). Late word from \stenochre\ (see on strkjv@4:8|).
rwp@2Corinthians:6:16 @{Agreement} (\sunkatathesis\). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri \ek sunkatatheses\ means "by agreement." On the temple of God and idols see strkjv@1Corinthians:10:14-22|. See strkjv@Luke:23:51| for the verb \sunkatatithmi\. {For we are the temple of the living God} (\hmeis gar naos theou esmen zntos\). We, not temples (Acts:7:48; strkjv@17:24; strkjv@1Corinthians:3:16; strkjv@6:19|). {As God said} (\kaths eipen ho theos\). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from strkjv@Leviticus:26:11f.; strkjv@Isaiah:52:11; strkjv@Ezekiel:20:34; strkjv@37:27; strkjv@2Samuel:7:8,14|). Plummer notes that at the beginning "I will dwell in them" (\enoiks en autois\) is not in any of them. "As God said" points to strkjv@Leviticus:26:12; strkjv@Ezekiel:37:27|.
rwp@2Corinthians:13:4 @{But we shall live with him through the power of God} (\alla zsomen sun auti ek dunames theou\). Songs:real is Paul's sense of his union with Christ.
rwp@2Corinthians:13:13 @{The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all} (\h charis tou Kuriou Isou Christou kai h agap tou theou kai h koinnia tou hagiou pneumatos meta pantn humn\). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From strkjv@2Thessalonians:3:17| it appears that Paul wrote the greeting or benediction with his own hand. We know from strkjv@Romans:15:19| that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts:20:1-3|) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.
rwp@Info_2Peter @ BOOKS ON II PETER BESIDES THOSE ON I PETER ALSO Abbott, E. A., _The Expositor_ (Jan. to March, 1822). Chase, F. H., _Hastings D B_ (Second Peter). Deuteronomy:Zwaan, _2 Peter en Judas_ (1909). Dietlein, W. O., _Der 2 Brief Petri_ (1851). Grosch, H., _Die Echtheit des zweiten Briefes Petri_ (1889). Henkel, K., _Der zweite Brief des Apostelfursten Petrus_ (1904). Hofmann, J. C., _Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, _Das zweite Pontifkalschreiben des Apostels Petrus_ (1873). James, M. R., _The Second Epistle of Peter and the Epistle of Jude_ (Cambridge Greek Testament, 1912). Lumby, J. R., _2 Peter and Jude_ (in Bible Commentary). Mayor, J. B., _The Epistle of St. Jude:and the Second Epistle of St. Peter_ (1907). Plummer, A., _The Second Epistle of Peter and the Epistle of Jude_ (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., _Studies in the Second Epistle of St. Peter_ (1915). Schott, Th., _Der zweite Brief Petri und der Brief Juda_ (1863). Schott, _Der 2 Br. Petri und der Br. Juda Erkl_. (1863). Schweenhorst, H., _Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe_ (1904). Snyman, D. R., _The Authenticity of the Second Epistle of Peter_ (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, _Der zweite Brief des Petrus und der Brief des Judas_ (1885). Strachan, R. D., _Expositor's Greek Testament_ (1910), Ullman, C., _Der 2 Brief Petri Krit. untersuch._ (1821). Warfield, B. B., _A Defence of 2 Peter_ (Southern Presbyterian Review, January, 1882).,_Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review_, 1883). Werdermann, _H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes_ (1913). Wiesinger, J. T. A., _Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862). strkjv@2Peter:1:1 @{Simon Peter} (\Simn Petros\). Aleph A K L P have \Symen\ as in strkjv@Acts:15:14|, while B has \Simn\. The two forms occur indifferently in I Macc. strkjv@2:3, 65 for the same man. {Servant and apostle} (\doulos kai apostolos\). Like strkjv@Romans:1:1; strkjv@Titus:1:1|. {To them that have obtained} (\tois lachousin\). Dative plural articular participle second aorist active of \lagchan\, old verb, to obtain by lot (Luke:1:9|), here with the accusative (\pistin\) as in strkjv@Acts:1:17|. {Like precious} (\isotimon\). Late compound adjective (\isos\, equal, \tim\, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in \tim\ (value, honor), either like in value or like in honor. This second idea is the usual one with \isotimos\ (inscriptions and papyri, Josephus, Lucian), while \polutimos\ has the notion of price like \tim\ in strkjv@1:7,19; strkjv@2:4,6f|. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. {With us} (\hmin\). Associative-instrumental case after \isotimon\. Equal to \ti hmn\ (the faith of us). {In the righteousness} (\en dikaiosuni\). Definite because of the preposition \en\ and the following genitive even though anarthrous. The O.T. sense of \dikaiosun\ applied to God (Romans:1:17|) and here to Christ. {Of our God and Saviour Jesus Christ} (\tou theou hmn kai stros Isou Christou\). Songs:the one article (\tou\) with \theou\ and \stros\ requires precisely as with \tou kuriou hmn kai stros Isou Christou\ (of our Lord and Saviour Jesus Christ), one person, not two, in strkjv@1:11| as in strkjv@2:20; strkjv@3:2,18|. Songs:in strkjv@1Peter:1:3| we have \ho theos kai patr\ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, _Grammar_, p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands that one person be meant." Moulton (_Prol._, p. 84) cites papyri examples of like usage of \theos\ for the Roman emperors. See the same idiom in strkjv@Titus:2:13|. The use of \theos\ by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in strkjv@John:1:1| disproves the Johannine authorship of the Fourth Gospel and the same use in strkjv@Titus:2:13| disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John:20:28|) and he himself had called him the Son of God (Matthew:16:16|).
rwp@2Peter:1:2 @{Be multiplied} (\plthunthei\). First aorist passive optative of \plthun\ in a wish for the future (volitive use) as in strkjv@1Peter:1:2; strkjv@Jude:1:2|. {In the knowledge} (\en epignsei\). Full (additional, \epi\) knowledge as in strkjv@1:8| (only \gnsis\ in strkjv@1:5,6; strkjv@3:18|), but \epignsin\ again in strkjv@1:3,8; strkjv@2:20|. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special \gnsis\. {Of God and of Jesus our Lord} (\tou theou kai Isou tou kuriou hmn\). At first sight the idiom here seems to require one person as in strkjv@1:1|, though there is a second article (\tou\) before \kuriou\, and \Isou\ is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only \tou kuriou hmn\ (our Lord) from which the three other readings may have come. Elsewhere in II Peter \gnsis\ and \epignsis\ are used of Christ alone. The text of II Peter is not in a good state of preservation.
rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel\, to wish) has almost an adverbial sense here. {Compacted} (\sunestsa\). See Paul's \sunestken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistmi\, feminine singular agreeing with \g\ (nearest to it) rather than with \ouranoi\ (subject of \san\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\ti tou theou logi\). Instrumental case \logi\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rmati theou\).
rwp@2Thessalonians:1:2 @{From God the Father and the Lord Jesus Christ} (\apo theou patros kai Kuriou Isou Christou\). These words are not genuine in strkjv@1Thessalonians:1:1|, but are here and they appear in all the other Pauline Epistles. Note absence of article both after \en\ and \apo\, though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical. See on ¯1Thessalonians:1:1| for discussion of words, but note difference between \en\, in the sphere of, by the power of, and \apo\, from, as the fountain head and source of grace and peace.
rwp@2Thessalonians:1:5 @{A manifest token of the righteous judgment of God} (\endeigma ts dikaias krises tou theou\). Old word from \endeiknumi\, to point out, result reached (\-ma\), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in strkjv@Romans:8:3; strkjv@12:1|, or in the nominative absolute when \ho estin\, if supplied, would explain it as in strkjv@Phillipians:1:28|. This righteous judgment is future and final (verses 6-10|). {To the end that you may be counted worthy} (\eis to kataxithnai humas\). Another example of \eis to\ for purpose with first aorist passive infinitive from \kataxio\, old verb, with accusative of general reference \humas\ and followed by the genitive \ts basileias\ (kingdom of God). See strkjv@1Thessalonians:2:12| for {kingdom of God}. {For which ye also suffer} (\huper hs kai paschete\). Ye {also} as well as we and the present tense means that it is still going on.
rwp@2Thessalonians:1:12 @{That} (\hops\). Rare with Paul compared with \hina\ (1Corinthians:1:29; strkjv@2Corinthians:8:14|). Perhaps here for variety (dependent on \hina\ clause in verse 11|). {The name} (\to onoma\). The Old Testament (LXX) uses \onoma\ embodying the revealed character of Jehovah. Songs:here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of \onoma\ for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of \onoma\ for person as in O.T. and strkjv@Acts:1:15| (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and ye in him} (\en humin, kai humeis en auti\). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in strkjv@John:15:1-11|. {According to the grace} (\kata tn charin\). Not merely standard, but also aim (Robertson, _Grammar_, p. 609). {Of our God and the Lord Jesus Christ} (\tou theou hmn kai kuriou Isou Christou\). Here strict syntax requires, since there is only one article with \theou\ and \kuriou\ that one person be meant, Jesus Christ, as is certainly true in strkjv@Titus:2:13; strkjv@2Peter:1:1| (Robertson, _Grammar_, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that \Kurios\ is often employed as a proper name without the article, a thing not true of \str\ in strkjv@Titus:2:13; strkjv@2Peter:1:1|. Songs:in strkjv@Ephesians:5:5| \en ti basileii tou Christou kai theou\ the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again \theos\, like \Kurios\, often occurs as a proper name without the article. Songs:it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."
rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\hste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \hste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessaloniken\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katechn\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.
rwp@2Thessalonians:2:13 @See strkjv@1:3| for same beginning. {Beloved of the Lord} (\gapmenoi hupo kuriou\). Perfect passive participle of \agapa\ with \hupo\ and the ablative as in strkjv@1Thessalonians:1:4|, only here \kuriou\ instead of \theou\, the Lord Jesus rather than God the Father. {Because that God chose you} (\hoti heilato humas ho theos\). First aorist middle indicative of \haire\, to take, old verb, but uncompounded only in N.T. here, strkjv@Phillipians:1:22; strkjv@Hebrews:11:25|, and here only in sense of {choose}, that being usually \exaireomai\ or \prooriz\. {From the beginning} (\ap' archs\). Probably the correct text (Aleph D L) and not \aparchn\ (first fruits, B G P), though here alone in Paul's writings and a hard reading, the eternal choice or purpose of God (1Corinthians:2:7; strkjv@Ephesians:1:4; strkjv@2Timothy:1:9|), while \aparchn\ is a favourite idea with Paul (1Corinthians:15:20,23; strkjv@16:15; strkjv@Romans:8:23; strkjv@11:16; strkjv@16:5|). {Unto salvation} (\eis strian\). The ultimate goal, final salvation. {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Subjective genitive \pneumatos\, sanctification wrought by the Holy Spirit. {And belief of the truth} (\kai pistei altheias\). Objective genitive \altheias\, belief in the truth.
rwp@2Thessalonians:3:5 @{Direct} (\kateuthunai\). First aorist active optative of wish for the future as in strkjv@2:17; strkjv@1Thessalonians:5:23| from \kateuthun\, old verb, as in strkjv@1Thessalonians:3:11| (there {way}, here {hearts}) and strkjv@Luke:1:79| of {feet} (\podas\). Perfective use of \kata\. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus. {Into the love of God} (\eis tn agapn tou theou\). Either subjective or objective genitive makes sense and Lightfoot pleads for both, "not only as an objective attribute of deity, but as a ruling principle in our hearts," holding that it is "seldom possible to separate the one from the other." Most scholars take it here as subjective, the characteristic of God. {Into the patience of Christ} (\eis tn hupomnn tou Christou\). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than "the patient waiting for Christ" (objective genitive).
rwp@2Timothy:1:6 @{For the which cause} (\di' hn aitian\). "For which cause," stronger than \dio\. Songs:in verse 12; strkjv@Titus:1:13|. Only example of \aitia\ by Paul save in strkjv@Acts:28:20|. {I put thee in remembrance} (\anamimnsk\). Old compound to remind (1Corinthians:4:17; strkjv@2Corinthians:7:15|). {That thou stir up} (\se anazpurein\). Present active infinitive of \anazpure\, old double compound (\ana\ and \zpuron\, live coal, \zos\ and \pur\, then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See strkjv@1Thessalonians:5:19| for the figure of fire concerning the Holy Spirit. See \anapt\ in strkjv@Luke:12:49|. {The gift of God} (\to charisma tou theou\). See strkjv@1Timothy:4:14|. Here Paul says \mou\ (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See strkjv@1Corinthians:7:7; strkjv@Romans:6:23; strkjv@11:29| for the gift of God.
rwp@2Timothy:1:8 @{Be not ashamed of} (\m epaischunthis\). First aorist (ingressive) passive subjunctive (in prohibition) of \epaischunomai\, old word, to be ashamed. Again in verse 16| without augment (\epaischunthn\), transitive use of the passive voice as often in the _Koin_ (Robertson, _Grammar_, p. 818). See strkjv@Romans:1:16; strkjv@6:21|. "Do not become ashamed" (as he had not). {The testimony of our Lord} (\to marturion tou kuriou\). For the old word \marturion\ see strkjv@1Corinthians:1:6; strkjv@2:1|. Paul probably has in mind the saying of Jesus preserved in strkjv@Mark:8:38| (Luke:9:26|). See also strkjv@2:12|. {His prisoner} (\ton desmion autou\). As in strkjv@Phillipians:1:12; strkjv@Philemon:1:1,9; strkjv@Ephesians:3:1; strkjv@4:1| (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16; strkjv@2:9|. {Suffer hardship with} (\sunkakopathson\). First aorist active imperative of the double compound \sunkakopathe\, first known use and in N.T. only here and strkjv@2:3| (in eccles. writers). But \kakopathe\, to suffer evil, is old verb (2:9; strkjv@4:5|). Paul is fond of compounds of \sun\. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (\sun\) suffering with the Lord Jesus and Paul "for the gospel" (\ti euaggelii\, dative case rather than associative instrumental "with"). {According to the power of God} (\kata dunamin theou\). Given by God (2Corinthians:6:7|).
rwp@3John:1:8 @{Ought} (\opheilomen\). See for this word strkjv@1John:2:6; strkjv@3:16; strkjv@4:11|. {To welcome} (\hupolambanein\). Present active infinitive (habit of welcoming) of \hupolamban\, old word, to take up under, to carry off (Acts:1:9|), to reply (Luke:10:30|), to suppose (Acts:2:15|), only here in N.T. in this sense of receiving hospitably or to take under one's protection like \hupodechomai\ (Luke:10:38|). {Such} (\tous toioutous\). "The such" according to the Greek idiom (1Corinthians:16:16,18|). {That we may be} (\hina ginmetha\). Purpose clause with \hina\ and the present middle subjunctive of \ginomai\, "that we may keep on becoming." {Fellow-workers} (\sunergoi\). Old compound (\sun, ergon\). {With the truth} (\ti altheii\). Songs:associative instrumental case with \sun\ in \sunergoi\, but it is not certain that this is the idea, though \sunerge\ is so used with \ergois\ in strkjv@James:2:22|. \Sunergos\ itself occurs with the genitive of the person as in \theou sunergoi\ (1Corinthians:3:9|) or with genitive of the thing \ts chars\ (1Corinthians:3:9|). Songs:then here the meaning may be either "co-workers with such brethren for the truth" (dative of advantage) or "co-workers with the truth" (associative instrumental case).
rwp@3John:1:11 @{Imitate not} (\m mimou\). Present middle imperative in prohibition (do not have the habit of imitating) of \mimeomai\ (from \mimos\, actor, mimic), old word, in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@Hebrews:13:7|. {That which is evil} (\to kakon\). "The bad," as in strkjv@Romans:12:21| (neuter singular abstract). {But that which is good} (\alla to agathon\). "But the good." As in strkjv@Romans:12:21| again. Probably by the contrast between Diotrephes and Demetrius. {He that doeth good} (\ho agathopoin\). Articular present active participle of \agathopoie\, late and rare verb, in contrast with \ho kakopoin\ (old and common verb) as in strkjv@Mark:3:4; strkjv@Luke:6:9; strkjv@1Peter:3:17|. {Is of God} (\ek tou theou estin\). As in strkjv@1John:3:9f|. {Hath not seen God} (\ouch heraken ton theon\). As in strkjv@1John:3:6|. He does not say \ek tou diabolou\ as Jesus does in strkjv@John:8:44|, but he means it.
rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.
rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdidmi\, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. {By the determinate counsel and foreknowledge of God} (\ti hrismeni bouli kai prognsi tou theou\). Instrumental case. Note both purpose (\boul\) and foreknowledge (\prognsis\) of God and "determined" (\hrismen\, perfect passive participle, state of completion). God had willed the death of Jesus (John:3:16|) and the death of Judas (Acts:1:16|), but that fact did not absolve Judas from his responsibility and guilt (Luke:22:22|). He acted as a free moral agent. {By the hand} (\dia cheiros\). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. {Lawless men} (\anomn\). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. {Ye did crucify} (\prospxantes\). First aorist active participle of \prospgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \ti stauri\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\proslsas ti stauri\) in strkjv@Colossians:2:14|. {Did slay} (\aneilate\). Second aorist active indicative with first aorist vowel \a\ instead of \o\ as is common in the _Koin_. This verb \anaire\, to take up, is often used for kill as in strkjv@Acts:12:2|. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.
rwp@Acts:2:33 @{By the right hand of God} (\ti dexii tou theou\). This translation makes it the instrumental case. The margin has it "at" instead of "by," that is the locative case. And it will make sense in the true dative case, "to the right hand of God." These three cases came to have the same form in Greek. strkjv@Romans:8:24| furnishes another illustration of like ambiguity (\ti elpidi\), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. {Exalted} (\hupstheis\). First aorist passive participle of \hupso\, to lift up. Here both the literal and tropical sense occurs. Cf. strkjv@John:12:32|. {The promise of the Holy Spirit} (\tn epaggelian tou pneumatos tou hagiou\). The promise mentioned in strkjv@1:4| and now come true, consisting in the Holy Spirit "from the Father" (\para tou patros\), sent by the Father and by the Son (John:15:26; strkjv@16:7|). See also strkjv@Galatians:3:14|. {He hath poured forth} (\execheen\). Aorist active indicative of \ekche\ the verb used by Joel and quoted by Peter already in verses 17,18|. Jesus has fulfilled his promise. {This which ye see and hear} (\touto ho humeis kai blepete kai akouete\). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. "The proof was before their eyes in this new energy from heaven" (Furneaux), a culminating demonstration that Jesus was the Messiah.
rwp@Acts:3:13 @{His servant Jesus} (\ton paida Isoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men paredkate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradidmi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.
rwp@Acts:5:39 @{But if it is of God} (\ei de ek theou estin\). The second alternative is a condition of the first class, determined as fulfilled, \ei\ with the present indicative. By the use of this idiom Gamaliel does put the case more strongly in favor of the apostles than against them. This condition _assumes_ that the thing is so without _affirming_ it to be true. On the basis of this alternative Gamaliel warns the Sanhedrin that they cannot "overthrow" (\katalusai\) these men for they in that case must "overthrow" God, {lest haply ye be found} (\m pote--hurethte\, negative purpose with first aorist passive subjunctive) {even to be fighting against God} (\kai theomachoi\, late adjective from \theos\ and \machomai\, in LXX and here only in the N.T.).
rwp@Acts:7:38 @{In the church in the wilderness} (\en ti ekklsii en ti ermi\). Better rendered "congregation" here as in strkjv@Hebrews:2:12| (Psalms:22:22|), the people of Israel gathered at Mt. Sinai, the whole nation. Moses is here represented as receiving the law from an angel as in strkjv@Hebrews:2:2; strkjv@Galatians:3:19| (Deuteronomy:33:2|, LXX) and so was a mediator (\mesits\) or middle man between the angel and the people whereas Jesus is the Mediator of a better covenant (Hebrews:8:6|). But Exodus does not speak of an angel. {Living oracles} (\logia znta\). A \logion\ is a little word (diminutive of \logos\). Common in the old Greek, LXX, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) "Logia of Jesus." Oxyrhynchus papyri fragments called "Logia of Jesus" are of much interest though only fragments. The Greeks used it of the "oracles" or brief sayings from Delphi. In the N.T. the word occurs only four times (Acts:7:38; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). Here the participle \znta\, living, is the same used by Peter (1Peter:2:4f|.), stone (\lithos\) of Christ and Christians. The words from God to Moses are still "living" today. In strkjv@1Peter:4:11| the word is applied to one who speaks \logia theou\ (oracles of God). In strkjv@Romans:3:2| Paul refers to the substance of the law and of prophecy. In strkjv@Hebrews:5:12| the writer means the substance of the Christian religious teaching.
rwp@Acts:7:40 @{Gods which shall go before us} (\theous hoi proporeusontai hmn\). strkjv@Exodus:32:1|. As guides and protectors, perhaps with some allusion to the pillar of fire and of cloud that had gone before them (Exodus:13:21|). The future indicative here with \hoi\ (relative) expresses purpose. {Ye wot not} (\ouk oidamen\). We do not know. How quickly they had forgotten both God and Moses while Moses was absent in the mount with God. {Become of him} (\egeneto auti\). Happened to him. "This" (\houtos\) here is a contemptuous allusion to Moses by the people.
rwp@Acts:7:43 @{The tabernacle of Moloch} (\tn sknn tou Moloch\). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. {The star of the god Rephan} (\to astron tou theou Rompha\). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew _Kiyyoon_ to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" (\tupous\) with both "tabernacle" and "star" which they carried in procession. {I will carry} (\metoiki\). Attic future of \metoikis\ from \metoikiz\. {Beyond Babylon} (\epekeina Babulnos\). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition (\ep' ekeina\ with \mer\ understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from strkjv@Amos:5:27|.
rwp@Acts:8:10 @{That power of God which is called Great} (\h Dunamis tou theou h kaloumen Megal\). Apparently here already the oriental doctrine of emanations or aeons so rampant in the second century. This "power" was considered a spark of God himself and Jerome (in strkjv@Matthew:24|) quotes Simon (Page) as saying: _Ego sum sermo Dei,... ego omnipotens, ego omnia Dei_. Simon claimed to _impersonate God_.
rwp@Acts:9:20 @{He proclaimed Jesus} (\ekrussen ton Isoun\). Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus. {That he is the Son of God} (\hoti houtos estin ho huios tou theou\). This is Paul's platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By "the Son of God" Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (John:1:34|) and of Nathanael (John:1:49|) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (John:20:28|). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.
rwp@Acts:11:23 @{The grace of God, was glad} (\tn charin tn tou theou echar\). Note repetition of the article, "the grace that of God." The verb (second aorist passive indicative of \chair\) has the same root as \charis\. See the same _suavis paronomasia_ in strkjv@Luke:1:28|. "Grace brings gladness" (Page). "A smaller man would have raised difficulties as to circumcision or baptism" (Furneaux). {He exhorted} (\parekalei\). Imperfect active, picturing the continuous encouragement from Barnabas. {With purpose of heart} (\ti prothesei ts kardias\). Placing before (from \pro-tithmi\), old word for set plan as in strkjv@Acts:27:13; strkjv@Romans:8:28|. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (4:36|) for work like this. {Cleave unto the Lord} (\prosmenein [en] ti kurii\). Dative case (locative if \en\ is genuine) of \kurios\ (here Jesus again) after \prosemenein\ to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city.
rwp@Acts:12:22 @{Shouted} (\epephnei\). Imperfect active, kept on shouting, calling out to him. Old verb, but only four times in the N.T. and all by Luke. The heathen crowd (\dmos\) repeated their flattering adulation to gain Herod's favour. {The voice of a god} (\theou phn\). In the pagan sense of emperor worship, not as the Supreme Being. But it was pleasing to Herod Agrippa's vanity.
rwp@Acts:13:36 @{His own generation} (\idii genei\). Either locative case, "in his own generation" or dative object of \hupretsas\ (served). {The counsel of God} (\ti tou theou bouli\). Songs:here, either the dative, the object of \hupretsas\ if \genei\ is locative, or the instrumental case "by the counsel of God" which again may be construed either with \hupretsas\ (having served) or after \ekoimth\ (fell on sleep). Either of the three ways is grammatical and makes good sense. \Koimaomai\ for death we have already had (Acts:7:60|). Songs:Jesus (John:11:11|) and Paul (1Corinthians:15:6,51|). {Was laid} (\proseteth\). Was added unto (first aorist passive indicative of \prostithmi\). See the verb in strkjv@2:47; strkjv@5:14|. This figure for death probably arose from the custom of burying families together (Genesis:15:15; strkjv@Judges:2:10|). {Saw corruption} (\eiden diaphthoran\). As Jesus did not (Acts:2:31|) as he shows in verse 37|.
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:16:17 @{The Most High God} (\tou theou tou hupsistou\). Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as "son of the Most High God" (Luke:8:28|. Cf; also strkjv@Mark:1:24; strkjv@3:11; strkjv@Matthew:8:29; strkjv@Luke:4:41|, etc.). She may have heard Paul preach about Jesus as the way of salvation. {The way of salvation} (\hodon strias\). A way of salvation, strictly speaking (no article). There were many "ways of salvation" offered to men then as now.
rwp@Acts:16:32 @{They spake the word of God} (\elalsan ton logon tou theou\). Songs:Paul and Silas gave fuller exposition of the way of life to the jailor "with all that were in his house." It was a remarkable service with keenest attention and interest, the jailor with his warden, slaves, and family.
rwp@Acts:18:21 @{I shall return} (\anakamps\). Future active indicative of \anakampt\, old verb to bend back, turn back (Matthew:2:2|). {If God will} (\tou theou thelontos\). Genitive absolute of present active participle. This expression (\ean\ with subjunctive) occurs also in strkjv@1Corinthians:4:19; strkjv@16:7; strkjv@James:4:15|. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God's hands. The Textus Receptus has here a sentence not in the best MSS.: "I must by all means keep this feast that cometh in Jerusalem." This addition by D and other documents may have been due to a desire to give a reason for the language in verse 22| about "going up" to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (20:16|) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did.
rwp@Acts:20:24 @{But I hold not my life of any account} (\all' oudenos logou poioumai tn psuchn\). Neat Greek idiom, accusative \psuchn\ and genitive \logou\ and then Paul adds "dear unto myself" (\timian emauti\) in apposition with \psuchn\ (really a combination of two constructions). {Songs:that I may accomplish my course} (\hs teleis dromon mou\). Rather, "In order that" (purpose, not result). Aleph and B read \teleis\ here (first aorist active subjunctive) rather than \teleisai\ (first aorist active infinitive). It is the lone instance in the N.T. of \hs\ as a final particle (Robertson, _Grammar_, p. 987). Paul in strkjv@Acts:13:25| in his sermon at Antioch in Pisidia described John as fulfilling his course and in strkjv@2Timothy:4:7| he will say: "I have finished my course" (\ton dromon teteleka\). He will run the race to the end. {Which I received from the Lord Jesus} (\hn elabon para tou kuriou Isou\). Of that fact he never had a doubt and it was a proud boast (Gal strkjv@1:1; strkjv@Romans:11:13|). {The gospel of the grace of God} (\to euaggelion ts charitos tou theou\). To Paul the gospel consisted in the grace of God. See this word "grace" (\charis\) in Romans and his other Epistles.
rwp@Acts:20:27 @Paul here repeats the very words and idioms used in verse 20|, adding "the whole counsel of God" (\psan tn bouln tou theou\). All the counsel of God that concerned Paul's work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page).
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:23:4 @{Of God} (\tou theou\). As God's representative in spite of his bad character (Deuteronomy:17:8f.|). Here was a charge of irreverence, to say the least. The office called for respect.
rwp@Acts:26:22 @{Having therefore obtained} (\oun tuchn\). Second aorist active participle of old verb \tugchan\. {The help that is from God} (\epikourias ts apo tou theou\). Old word from \epikoure\, to aid, and that from \epikouros\, ally, assister. Only here in N.T. God is Paul's ally. All of the plots of the Jews against Paul had failed so far. {I stand} (\hestka\). Second perfect of \histmi\, to place, intransitive to stand. Picturesque word (Page) of Paul's stability and fidelity (cf. strkjv@Phillipians:4:1; strkjv@Ephesians:6:13|). {Both to small and great} (\mikri te kai megali\). Dative singular (rather than instrumental, taking \marturoumenos\ middle, not passive) and use of \te kai\ links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation:11:18|) as is specially suitable here with Festus and Agrippa present. In strkjv@Acts:8:10| (Hebrews:8:11|) the phrase explains \pantes\ (all). {Saying nothing but what} (\ouden ektos legn hn\). "Saying nothing outside of those things which." The ablative relative \hn\ is attracted into the case of the unexpressed antecedent \toutn\ and so ablative after \ektos\ (adverbial preposition common in LXX, the papyri. In N.T. here and strkjv@1Corinthians:6:18; strkjv@15:27; strkjv@2Corinthians:12:2f.|). Cf. strkjv@Luke:16:29| about Moses and the prophets.
rwp@Colossians:1:10 @{To walk worthily of the Lord} (\peripatsai axis tou Kuriou\). This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. "The end of all knowledge is conduct" (Lightfoot). See strkjv@1Thessalonians:2:12; strkjv@Phillipians:1:27; strkjv@Ephesians:4:1| for a like use of \axis\ (adverb) with the genitive. {In the knowledge of God} (\ti epignsei tou theou\). Instrumental case, "by means of the full knowledge of God." This is the way for fruit-bearing and growth to come. Note both participles (\karpophorountes kai auxanomenoi\) together as in verse 6|. {Unto all pleasing} (\eis psan areskian\). In order to please God in all things (1Thessalonians:4:1|). \Areskia\ is late word from \areskeu\, to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.
rwp@Colossians:1:15 @{The image} (\eikn\). In predicate and no article. On \eikn\, see strkjv@2Corinthians:4:4; strkjv@3:18; strkjv@Romans:8:29; strkjv@Colossians:3:10|. Jesus is the very stamp of God the Father as he was before the Incarnation (John:17:5|) and is now (Phillipians:2:5-11; strkjv@Hebrews:1:3|). {Of the invisible God} (\tou theou tou aoratou\). But the one who sees Jesus has seen God (John:14:9|). See this verbal adjective (\a\ privative and \hora\) in strkjv@Romans:1:20|. {The first born} (\prtotokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in strkjv@John:1:1-18| and to strkjv@Hebrews:1:1-4| as well as strkjv@Phillipians:2:5-11| in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in strkjv@Luke:2:7| and Aleph for strkjv@Matthew:1:25; strkjv@Romans:8:29|. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pss ktises\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \prtos\ that is used (first-born of all creation) as in strkjv@Colossians:1:18; strkjv@Romans:8:29; strkjv@Hebrews:1:6; strkjv@12:23; strkjv@Revelation:1:5|. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eikn\ we find \prtotokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eikn\ (Image) and to the universe as \prtotokos\ (First-born).
rwp@Colossians:2:12 @{Having been buried with him in baptism} (\suntaphentes auti en ti baptismati\). Second aorist passive participle of \sunthapt\, old word, in N.T. only here and strkjv@Romans:6:4|, followed by associative instrumental case (\auti\). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (\en hi kai sungerthte\). "In which baptism" (\baptismati\, he means). First aorist passive indicative of \sunegeir\, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in strkjv@Colossians:2:12; strkjv@3:1; strkjv@Ephesians:2:6|. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Romans:4:10-12|). Cf. strkjv@Galatians:3:27|. Baptism gives a picture of the change already wrought in the heart "through faith" (\dia ts pistes\). {In the working of God} (\ts energeias tou theou\). Objective genitive after \pistes\. See strkjv@1:29| for \energeia\. God had power to raise Christ from the dead (\tou egeirantos\, first aorist active participle of \egeir\, the fact here stated) and he has power (energy) to give us new life in Christ by faith.
rwp@Colossians:2:19 @{Not holding fast the Head} (\ou kratn tn kephaln\). Note negative \ou\, not \m\, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18|) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology. {From whom} (\ex hou\). Masculine ablative rather than \ex hs\ (\kephals\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorgoumenon\). Present passive participle (continuous action) of \epichorge\, for which interesting verb see already strkjv@2Corinthians:9:10; strkjv@Galatians:3:5| and further strkjv@2Peter:1:5|. {Knit together} (\sunbibazomenon\). Present passive participle also (continuous action) of \sunbibaz\, for which see strkjv@Colossians:2:2|. {Through the joints} (\dia tn haphn\). Late word \haph\ (from \hapt\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesmn\). Old word from \sunde\, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. {Increaseth with the increase of God} (\auxei tn auxsin tou theou\). Cognate accusative (\auxsin\) with the old verb \auxei\.
rwp@Colossians:3:1 @{If then ye were raised together with Christ} (\ei oun sungerthte ti Christi\). Condition of the first class, assumed as true, like that in strkjv@2:20| and the other half of the picture of baptism in strkjv@2:12| and using the same form \sungerthte\ as then which see for the verb \sunegeir\. Associative instrumental case of \Christi\. {The things that are above} (\ta an\). "The upward things" (cf. strkjv@Phillipians:3:14|), the treasure in heaven (Matthew:6:20|). Paul gives this ideal and goal in place of merely ascetic rules. {Seated on the right hand of God} (\en dexii tou theou kathmenos\). Not periphrastic verb, but additional statement. Christ is up there and at God's right hand. Cf. strkjv@2:3|.
rwp@Colossians:3:6 @{Cometh the wrath of God} (\erchetai h org tou theou\). Paul does not regard these sins of the flesh as matters of indifference, far otherwise. Many old MSS. do not have "upon the sons of disobedience," genuine words in strkjv@Ephesians:5:6|.
rwp@Colossians:3:12 @{Put on therefore} (\endusasthe oun\). First aorist middle imperative of \endun\ (verse 10|). He explains and applies (\oun\ therefore) the figure of "the new man" as "the new garment." {As God's elect} (\hs eklektoi tou theou\). Same phrase in strkjv@Romans:8:33; strkjv@Titus:1:1|. In the Gospels a distinction exists between \kltos\ and \eklektos\ (Matthew:24:22,24,31|), but no distinction appears in Paul's writings. Here further described as "holy and beloved" (\hagioi kai gapmenoi\). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (3:8|). The garments include a heart of compassion (\splagchna oiktirmou\, the nobler _viscera_ as the seat of emotion as in strkjv@Luke:1:78; strkjv@Phillipians:1:8|), kindness (\chrstotta\, as in strkjv@Galatians:5:22|), humility (\tapeinophrosunn\, in the good sense as in strkjv@Phillipians:2:3|), meekness (\prautta\, in strkjv@Galatians:5:23| and in strkjv@Ephesians:4:2| also with \tapeinophrosun\), long-suffering (\makrothumian\, in strkjv@Galatians:5:22; strkjv@Colossians:1:11; strkjv@James:5:10|).
rwp@Info_Ephesians @ SPECIAL BOOKS ON EPHESIANS One may note Abbott (_Int. Crit. Comm_. 1897), Gross Alexander (1910), Beet (1891), Belser (1908), Candlish (1895), Dale (_Lectures on Ephesians_), Dibelius (_Handbuch_, 1912), Eadie (1883), Ellicott (1884), Ewald (_Zahn Komm._, 2 Auf. 1910), Findlay (1892), Gore (_Practical Exposition_, 1898), Haupt (_Meyer Komm._, 8 Auf. 1902), Hitchcock (1913), Hort (_Intr_. 1895), Knabenbauer (1913), Krukenberg (1903), Lidgett (1915), Lock (1929), Lueken (1906), Martin (_New Century Bible_), McPhail (1893), McPherson (1892), Meinertz (1917), Moule (1900), Mullins (1913), Murray (1915), Oltramare (1891), Robinson (1903), Salmond (1903), E. F. Scott (_Moffatt Comm._, 1930), Stroeter (_The Glory of the Body of Christ_, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott (1906), Wohlenberg (1895). strkjv@Ephesians:1:1 @{Of Christ Jesus} (\Christou Isou\). Songs:B D, though Aleph A L have \Isou Christou\. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. {By the will of God} (\dia thelmatos theou\). As in strkjv@1Corinthians:1:1; strkjv@2Corinthians:1:1; strkjv@Romans:1:1|. {At Ephesus} (\en Ephesi\). In Aleph and B these words are inserted by later hands, though both MSS. give the title \Pros Ephesious\. Origen explains the words \tois hagiois tois ousin\ as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words \en Ephesi\. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.
rwp@Ephesians:2:19 @{Songs:then} (\ara oun\). Two inferential particles (accordingly therefore). {No more} (\ouketi\). No longer. {Sojourners} (\paroikoi\). Old word for dweller by (near by, but not in). Songs:Acts:7:6,29; strkjv@1Peter:2:11| (only other N.T. examples). Dwellers just outside the house or family of God. {Fellow-citizens} (\sunpolitai\, old, but rare word, here only in N.T.), members now of the \politeia\ of Israel (verse 12|), the opposite of \xenoi kai paroikoi\. {Of the household of God} (\oikeioi tou theou\). Old word from \oikos\ (house, household), but in N.T. only here, strkjv@Galatians:6:10; strkjv@1Timothy:5:8|. Gentiles now in the family of God (Romans:8:29|).
rwp@Ephesians:2:21 @{Each several building} (\psa oikodom\). Songs:without article Aleph B D G K L. \Oikodom\ is a late word from \oikos\ and \dem\, to build for building up (edification) as in strkjv@Ephesians:4:29|, then for the building itself as here (Mark:13:1f.|). Ordinary Greek idiom here calls for "every building," not for "all the building" (Robertson, _Grammar_, p. 772), though it is not perfectly clear what that means. Each believer is called a \naos theou\ (1Corinthians:3:16|). One may note the plural in strkjv@Mark:13:1| (\oikodomai\) of the various parts of the temple. Perhaps that is the idea here without precise definition of each \oikodom\. But there are examples of \ps\ without the article where "all" is the idea as in \pss ktises\ (all creation) in strkjv@Colossians:1:15|. {Fitly framed together} (\sunarmologoumen\). Double compound from \sun\ and \harmologos\ (binding, \harmos\, joint and \leg\), apparently made by Paul and in N.T. only here and strkjv@Ephesians:4:16|. Architectural metaphor. {Into a holy temple} (\eis naon hagion\). The whole structure with all the \oikodomai\. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" (\oikos pneumatikos\) in which each is a living stone being built in (1Peter:2:5|).
rwp@Ephesians:3:10 @{To the intent that} (\hina\). Final clause. {Might be made known} (\gnristhi\). First aorist passive subjunctive of \gnriz\ with \hina\. The mystery was made known to Paul (3:3|) and now he wants it blazoned forth to all powers (Gnostic aeons or what not). {Through the church} (\dia ts ekklsias\). The wonderful body of Christ described in chapter strkjv@Ephesians:2|. {The manifold wisdom of God} (\h polupoikilos sophia tou theou\). Old and rare word, much-variegated, with many colours. Only here in N.T. \Poikilos\ (variegated) is more common (Matthew:4:24|).
rwp@Ephesians:3:19 @{And to know} (\gnnai te\). Second aorist active infinitive with \exischuste\. {Which passeth knowledge} (\tn huperballousan ts gnses\). Ablative case \gnses\ after \huperballousan\ (from \huperball\). All the same Paul dares to scale this peak. {That ye may be filled with all the fulness of God} (\hina plrthte eis pn to plrma tou theou\). Final clause again (third use of \hina\ in the sentence) with first aorist passive subjunctive of \plro\ and the use of \eis\ after it. One hesitates to comment on this sublime climax in Paul's prayer, the ultimate goal for followers of Christ in harmony with the injunction in strkjv@Matthew:5:48| to be perfect (\teleioi\) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to strkjv@Romans:8:29| again for our final likeness to God in Christ.
rwp@Ephesians:4:13 @{Till we all attain} (\mechri katantsmen hoi pantes\). Temporal clause with purpose idea with \mechri\ and the first aorist active subjunctive of \katanta\, late verb, to come down to the goal (Phillipians:3:11|). "The whole" including every individual. Hence the need of so many gifts. {Unto the unity of the faith} (\eis tn henotta ts pistes\). "Unto oneness of faith" (of trust) in Christ (verse 3|) which the Gnostics were disturbing. {And of the knowledge of the Son of God} (\kai ts epignses tou huiou tou theou\). Three genitives in a chain dependent also on \tn henotta\, "the oneness of full (\epi-\) knowledge of the Son of God," in opposition to the Gnostic vagaries. {Unto a full-grown man} (\eis andra teleion\). Same figure as in strkjv@2:15| and \teleios\ in sense of adult as opposed to \npioi\ (infants) in 14|. {Unto the measure of the stature} (\eis metron hlikias\). Songs:apparently \hlikia\ here as in strkjv@Luke:2:52|, not age (John:9:21|). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (\tou plrmatos tou Christou\), like "the fulness of God" in strkjv@3:19|. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.
rwp@Ephesians:4:18 @{Being darkened} (\eskotmenoi ontes\). Periphrastic perfect passive participle of \skoto\, old verb from \skotos\ (darkness), in N.T. only here and strkjv@Revelation:9:2; strkjv@16:10|. {In their understanding} (\ti dianoii\). Locative case. Probably \dianoia\ (\dia, nous\) includes the emotions as well as the intellect (\nous\). It is possible to take \ontes\ with \apllotrimenoi\ (see strkjv@2:12|) which would then be periphrastic (instead of \eskotmenoi\) perfect passive participle. {From the life of God} (\ts zs tou theou\). Ablative case \zs\ after \apllotrimenoi\ (2:12|). {Because of the ignorance} (\dia tn agnoian\). Old word from \agnoe\, not to know. Rare in N.T. See strkjv@Acts:3:17|. {Hardening} (\prsin\). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are strkjv@Mark:3:5; strkjv@Romans:11:25|.
rwp@Ephesians:4:30 @{Grieve not the Holy Spirit of God} (\m lupeite to pneuma to hagion tou theou\). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit? {In whom} (\en hi\). Not "in which." {Ye were sealed} (\esphragisthte\). See strkjv@1:13| for this verb, and strkjv@1:14| for \apolutrses\, the day when final redemption is realized.
rwp@Ephesians:5:1 @{Imitators of God} (\mimtai tou theou\). This old word from \mimeomai\ Paul boldly uses. If we are to be like God, we must imitate him.
rwp@Ephesians:5:5 @{Ye know of a surety} (\iste ginskontes\). The correct text has \iste\, not \este\. It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know." But why \ginskontes\ added? Probably, "ye know recognizing by your own experience." {No} (\ps--ou\). Common idiom in the N.T. like the Hebrew= _oudeis_ (Robertson, _Grammar_, p. 732). {Covetous man} (\pleonekts, pleon ech\). Old word, in N.T. only here and strkjv@1Corinthians:5:10f.; strkjv@6:10|. {Which is} (\ho estin\). Songs:Aleph B. A D K L have \hos\ (who), but \ho\ is right. See strkjv@Colossians:3:14| for this use of \ho\ (which thing is). On \eidlolatrs\ (idolater) see strkjv@1Corinthians:5:10f|. {In the Kingdom of Christ and God} (\en ti basileii tou Christou kai theou\). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with \Christou kai theou\. But Sharp's rule cannot be insisted on here because \theos\ is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.
rwp@Ephesians:6:6 @{But as servants of Christ} (\all' hs douloi Christou\). Better "slaves of Christ" as Paul rejoiced to call himself (Phillipians:1:1|). {Doing the will of God} (\poiountes to thelma tou theou\). Even while slaves of men.
rwp@Ephesians:6:17 @{The helmet of salvation} (\tn perikephalaian tou striou\). Late word (\peri, kephal\, head, around the head), in Polybius, LXX, strkjv@1Thessalonians:5:8; strkjv@Ephesians:6:17| alone in N.T. {Which is the word of God} (\ho estin to rma tou theou\). Explanatory relative (\ho\) referring to the sword (\machairan\). The sword given by the Spirit to be wielded as offensive weapon (the others defensive) by the Christian is the word of God. See strkjv@Hebrews:4:12| where the word of God is called "sharper than any two-edged sword."
rwp@Info_Epistles-Paul @ SOME BOOKS ON THE PAULINE EPISTLES Bate, _As a Whole Guide to the Epistles of St. Paul_ (1927). Bonnet-Schroeder, _Epitres de Paul_ (4 ed. 1912). Champlain, _The Epistles of Paul_ (1906). Clemen, _Einheitlichkeit d. paul. Briefe_ (1894). Conybeare and Howson, _Life and Epistles of St. Paul_. Drummond, _The Epistles of Paul the Apostle_ (1899). Hayes, _Paul and His Epistles_ (1915). Heinrici, _Die Forschungen uber die paul. Briefe_ (1886). Lake, _The Earlier Epistles of St. Paul_ (1915). Lewin, _Life and Epistles of St. Paul_. (1875). Neil, _The Pauline Epistles_ (1906). Scott, _The Pauline Epistles_ (1909). Shaw, _The Pauline Epistles_ (1903). Vischer, _Die Paulusbriefe_ (1910). Voelter, _Die Composition der paul. Haupt Briefe_ (1890). Voelter, _Paulus und seine Briefe_ (1905). Way, _The Letters of Paul to Seven Churches and Three Friends_ (1906) Weinel, _Die Echtheit der paul. Hauptbriefe_ (1920). Weiss, B., _Present Status of the Inquiry Concerning the Genuineness of the Pauline Epistles_ (1901). Weiss, B., _Die Paulinische Briefe_ (1902). Wood, _Life, Letters, and Religion of St. Paul_ (1925). strkjv@Galatians:1:1 @{Not from men, neither through men} (\ouk ap' anthrpn oude di' anthrpou\). The bluntness of Paul's denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (2Corinthians:10-12|). In strkjv@Galatians:1; 2| Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source (\ouk ap' anthrpn\) and that it had come to him through (\di' anthrpou\) a human channel (Burton). {But through Jesus Christ and God the Father} (\alla dia Isou Christou kai theou patros\). The call to be an apostle came to Paul through Jesus Christ as he claimed in strkjv@1Corinthians:9:1| and as told in strkjv@Acts:9:4-6; strkjv@22:7ff.; strkjv@26:16ff|. He is apostle also by the will of God. {Who raised him from the dead} (\tou egeirantos auton ek nekrn\). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1Corinthians:9:1; strkjv@15:8f.|). This verb \egeir\ is often used in N.T. for raising from the sleep of death, to wake up the dead.
rwp@Galatians:1:4 @{For our sins} (\huper tn hamartin\). Some MSS. have \peri\ (concerning). In the _Koin_ this use of \huper\ as like \peri\ has come to be common. He refers to the death of Christ (cf. strkjv@1Corinthians:15:3; strkjv@Galatians:2:20; strkjv@Romans:5:6f.|). As a rule \peri\ occurs of things, \huper\ of persons. {Deliver} (\exeltai\). Second aorist middle subjunctive (final clause with \hops\) of \exaire\, old verb to pluck out, to rescue (Acts:23:27|). "Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage" (Lightfoot). {Out of this present evil world} (\ek tou ainos tou enesttos ponrou\). Literally, "out of the age the existing one being evil." The predicate position of \ponrou\ calls emphatic attention to it. Each word here is of interest and has been already discussed. See on ¯Matthew:13:22| for \ain\, strkjv@Matthew:6:23| for \ponros\. \Enesttos\ is genitive masculine singular of \enests\ second perfect (intransitive) participle of \enistmi\ for which see on ¯2Thessalonians:2:12; strkjv@1Corinthians:3:22; strkjv@7:26|. It is present as related to future (Romans:8:38; strkjv@Hebrews:9:9|). {According to the will of God} (\kata to thelma tou theou\). Not according to any merit in us.
rwp@Galatians:2:20 @{I have been crucified with Christ} (\Christi sunestaurmai\). One of Paul's greatest mystical sayings. Perfect passive indicative of \sustauro\ with the associative instrumental case (\Christi\). Paul uses the same word in strkjv@Romans:6:6| for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Matthew:27:44; strkjv@Mark:15:32; strkjv@John:19:32|). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Galatians:5:24; strkjv@6:14; strkjv@Romans:6:8; strkjv@Colossians:2:20|) and burial with Christ also (Romans:6:4; strkjv@Colossians:2:12|). {No longer I} (\ouketi eg\). Songs:complete has become Paul's identification with Christ that his separate personality is merged into that of Christ. This language helps one to understand the victorious cry in strkjv@Romans:7:25|. It is the union of the vine and the branch (John:15:1-6|). {Which is in the Son of God} (\ti tou huiou tou theou\). The objective genitive, not the faith of the Son of God. {For me} (\huper emou\). Paul has the closest personal feeling toward Christ. "He appropriates to himself, as Chrysostom observes, the love which belongs equally to the whole world. For Christ is indeed the personal friend of each man individually" (Lightfoot).
rwp@Galatians:2:21 @{I do not make void the grace of God} (\ouk athet tn charin tou theou\). Common word in LXX and Polybius and on, to make ineffective (\a\ privative and \tithmi\, to place or put). Some critic would charge him with that after his claim to such a close mystic union with Christ. {Then Christ died for nought} (\ara Christos drean apethanen\). Condition of first class, assumed as true. If one man apart from grace can win his own righteousness, any man can and should. Hence (\ara\, accordingly) Christ died gratuitously (\drean\), unnecessarily. Adverbial accusative of \drea\, a gift. This verse is a complete answer to those who say that the heathen (or any mere moralist) are saved by doing the best that they know and can. No one, apart from Jesus, ever did the best that he knew or could. To be saved by law (\dia nomou\) one has to keep all the law that he knows. That no one ever did.
rwp@Galatians:3:13 @{Redeemed us} (\hmas exgorasen\). First aorist active of the compound verb \exagoraz\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek ts kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hmn katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.
rwp@Galatians:3:17 @{Now this I say} (\touto de leg\). Now I mean this. He comes back to his main point and is not carried afield by the special application of \sperma\ to Christ. {Confirmed beforehand by God} (\prokekurmenn hupo tou theou\). Perfect passive participle of \prokuro\, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in \pro\ and \hupo tou theou\ (by God) and in \meta\ (after) as Burton shows. {Four hundred and thirty years after} (\meta tetrakosia kai triakonta et\). Literally, "after four hundred and thirty years." This is the date in strkjv@Exodus:12:40| for the sojourn in Egypt (cf. strkjv@Genesis:15:13|). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. strkjv@Acts:7:6|. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton). {Doth not disannul} (\ouk akuroi\). Late verb \akuro\, in N.T. only here and strkjv@Matthew:15:6; strkjv@Mark:7:13| (from \a\ privative and \kuros\, authority). On \katargsai\ see strkjv@1Corinthians:1:28; strkjv@2:6; strkjv@15:24,26|.
rwp@Galatians:3:26 @{For ye are all sons of God} (\pantes gar huioi theou este\). Both Jews and Gentiles (3:14|) and in the same way "through faith in Christ Jesus" (\dia ts pistes en Christi Isou\). There is no other way to become "sons of God" in the full ethical and spiritual sense that Paul means, not mere physical descendants of Abraham, but "sons of Abraham," "those by faith" (verse 7|). The Jews are called by Jesus "the sons of the Kingdom" (Matthew:8:12|) in privilege, but not in fact. God is the Father of all men as Creator, but the spiritual Father only of those who by faith in Christ Jesus receive "adoption" (\huiothesia\) into his family (verse 5; strkjv@Romans:8:15,23|). Those led by the Spirit are sons of God (Romans:8:14|).
rwp@Galatians:4:9 @{Now that ye have come to know God} (\nun de gnontes\). Fine example of the ingressive second aorist active participle of \ginsk\, come to know by experience through faith in Christ. {Rather to be known of God} (\mallon de gnsthentes hupo theou\). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God's elective grace reaching them (verse 6|). {How} (\ps\). "A question full of wonder" (Bengel). See strkjv@1:6|. {Turn ye back again?} (\epistrephete palin?\). Present active indicative, "Are ye turning again?" See \metatithesthe\ in strkjv@1:6|. {The weak and beggarly rudiments} (\ta asthen kai ptcha stoicheia\). The same \stoicheia\ in verse 3| from which they had been delivered, "weak and beggarly," still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus's _The Religious Quests of the Graeco-Roman World_. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o' the wisps of false philosophy. {Over again} (\palin anthen\). Old word, from above (\an\) as in strkjv@Matthew:27:51|, from the first (Luke:1:3|), then "over again" as here, back to where they were before (in slavery to rites and rules).
rwp@Galatians:4:14 @{A temptation to you in my flesh} (\ton peirasmon humn en ti sarki mou\). "Your temptation (or trial) in my flesh." Peirasmon can be either as we see in strkjv@James:1:2,12ff|. If trial here, it was a severe one. {Nor rejected} (\oude exeptusate\). First aorist active indicative of \ekptu\, old word to spit out (Homer), to spurn, to loathe. Here only in N.T. Clemen (_Primitive Christianity_, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection. {As an angel of God} (\hs aggelon theou\), {as Christ Jesus} (\hs Christon Isoun\). In spite of his illness and repulsive appearance, whatever it was. Not a mere "messenger" of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts:14:12f.|). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium.
rwp@Hebrews:1:3 @{Being} (\n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \n\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparchn\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma ts doxs\). The word \apaugasma\, late substantive from \apaugaz\, to emit brightness (\aug, augaz\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktr ts hupostases\). \Charaktr\ is an old word from \charass\, to cut, to scratch, to mark. It first was the agent (note ending \=tr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morph theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\phern te\). Present active participle of \pher\ closely connected with \n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\ti rmati ts dunames autou\). Instrumental case of \rma\ (word). See strkjv@11:3| for \rmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon tn hamartin\). \Katharismos\ is from \kathariz\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poisamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\ts megalosuns en hupslois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupslois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.
rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag\. If \palin\ is taken with \eisagagi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton prtotokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tn oikoumenn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunsatsan\). Imperative first aorist active third plural of \proskune\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.
rwp@Hebrews:2:4 @{God also bearing witness with them} (\sunepimarturountos tou theou\). Genitive absolute with the present active participle of the late double compound verb \sunepimarture\, to join (\sun\) in giving additional (\epi\) testimony (\marture\). Here only in N.T., but in Aristotle, Polybius, Plutarch. {Both by signs} (\smeiois te kai\) {and wonders} (\kai terasin\) {and by manifold powers} (\kai poikilais dunamesin\) {and by gifts of the Holy Ghost} (\kai pneumatos hagiou merismois\). Instrumental case used with all four items. See strkjv@Acts:2:22| for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the \erga\ (works) of Christ. \Teras\ (wonder) attracts attention, \dunamis\ (power) shows God's power, \smeion\ reveals the purpose of God in the miracles. For \poikilais\ (manifold, many-coloured) see strkjv@Matthew:4:24; strkjv@James:1:2|. For \merismos\ for distribution (old word, in N.T. only here and strkjv@Hebrews:4:12|) see strkjv@1Corinthians:12:4-30|. {According to his own will} (\kata tn autou thelsin\). The word \thelsis\ is called a vulgarism by Pollux. The writer is fond of words in \-is\.
rwp@Hebrews:2:7 @{Thou madest him a little lower} (\elattsas auton brachu ti\). First aorist active of old verb \elatto\ from \elattn\ (less), causative verb to lessen, to decrease, to make less, only here, and verse 9| and strkjv@John:3:30| in N.T. \Brachu ti\ is accusative neuter of degree like strkjv@2Samuel:16:1|, "some little," but of time in strkjv@Isaiah:57:17| (for a little while). {Than the angels} (\par' aggelous\). "Beside angels" like \para\ with the accusative of comparison in strkjv@1:4,9|. The Hebrew here has _Elohim_ which word is applied to judges in strkjv@Psalms:82:1,6| (John:10:34f.|). Here it is certainly not "God" in our sense. In strkjv@Psalms:29:1| the LXX translates _Elohim_ by \huoi theou\ (sons of God). {Thou crownedst} (\estephansas\). First aorist active indicative of old verb, \stephano\, to crown, in N.T. only here and strkjv@2Timothy:2:5| The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse 7| is absent in B.
rwp@Hebrews:2:9 @{Even Jesus} (\Isoun\). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (\ton brachu ti par' aggelous lattmenon\), quoting and applying the language of the Psalm in verse 7| to Jesus (with article \ton\ and the perfect passive participle of \elatta\). But this is not all. Death has defeated man, but Jesus has conquered death. {Because of the suffering of death} (\dia to pathma tou thanatou\). The causal sense of \dia\ with the accusative as in strkjv@1:14|. Jesus in his humanity was put lower than the angels "for a little while" (\brachu ti\). Because of the suffering of death we see (\blepomen\) Jesus crowned (\estephanmenon\, perfect passive participle of \stephano\ from verse 7|), crowned already "with glory and honour" as Paul shows in strkjv@Phillipians:2:9-11| (more highly exalted, \huperupssen\) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3|). {That by the grace of God he should taste death for every man} (\hops chariti theou huper pantos geustai thanatou\). This purpose clause (\hops\ instead of the more usual \hina\) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (\huper\), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (\geuomai thanatou\) occurs in the Gospels (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27; strkjv@John:8:52|), though not in the ancient Greek. It means to see death (Hebrews:11:5|), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace (\chariti\, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read \chris theou\ (apart from God) in place of \chariti theou\, Nestorian doctrine whatever the origin.
rwp@Hebrews:4:9 @{A sabbath rest} (\sabbatismos\). Late word from \sabbatiz\ (Exodus:16:30|) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with \katapausis\ (cf. strkjv@Revelation:14:13|). {For the people of God} (\ti lai tou theou\). Dative case of blessed personal interest to the true Israel (Galatians:6:16|).
rwp@Hebrews:4:12 @{The word of God} (\ho logos tou theou\). That just quoted about the promise of rest and God's rest, but true of any real word of God. {Living} (\zn\). Cf. the Living God (3:12|). In Philo and the Book of Wisdom the Logos of God is personified, but still more in strkjv@John:1:1-18| where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas" (Moffatt). See strkjv@John:6:63|: "The words which I have spoken are spirit and are life." {Active} (\energs\). Energetic, powerful (John:1:12; strkjv@Phillipians:3:21; strkjv@Colossians:1:29|). {Sharper} (\tomteros\). Comparative of \tomos\, cutting (from \temn\, to cut), late adjective, here only in the N.T. {Than} (\huper\). Often so after a comparative (Luke:16:8; strkjv@2Corinthians:12:13|). {Two-edged} (\distomon\). "Two-mouthed" (\di-, stoma\), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword (\xiphos\) by Homer and Euripides. {Piercing} (\diiknoumenos\). Present middle participle of \diikneomai\, old verb to go through, here only in N.T. {Even to the dividing} (\achri merismou\). Old word from \meriz\ (\meros\, part), to partition. {Of soul and spirit} (\psuchs kai pneumatos\). As in strkjv@1Thessalonians:5:23; strkjv@1Corinthians:15:45|, but not an argument for trichotomy. Psychology is constantly changing its terminology. {Of both joints and marrow} (\harmn te kai mueln\). From \ar\, to join, comes \harmos\, old word, here only in the N.T. \Muelos\ (from \mu\, to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them. {Quick to discern} (\kritikos\). Verbal adjective in \-ikos\, from \krin\, skilled in judging, as the surgeon has to be and able to decide on the instant what to do. Songs:God's word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart" (\enthumsen kai ennoin kardias\). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn.
rwp@Hebrews:4:14 @{A great high priest} (\archierea megan\). The author now takes up the main argument of the Epistle, already alluded to in strkjv@1:3; strkjv@2:17f.; strkjv@3:1|, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3|). Jesus is superior to the prophets (1:1-3|), to angels (1:4-2:18|), to Moses (3:1-4:13|), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. {Who hath passed through the heavens} (\dielluthota tous ouranous\). Perfect active participle of \dierchomai\, state of completion. Jesus has passed through the upper heavens up to the throne of God (1:3|) where he performs his function as our high priest. This idea will be developed later (6:19f.; strkjv@7:26-28; strkjv@9:11f.,24f.|). {Jesus the Son of God} (\Isoun ton huion tou theou\). The human name linked with his deity, clinching the argument already made (1:1-4:13|). {Let us hold fast our confession} (\kratmen ts homologias\). Present active volitive subjunctive of \krate\, old verb (from \kratos\, power), with genitive to cling to tenaciously as here and strkjv@6:18| and also with the accusative (2Thessalonians:2:15; strkjv@Colossians:2:19|). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (3:1|) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, strkjv@5:1-7:25|; under a better covenant, strkjv@8:1-13|; in a better sanctuary, strkjv@9:1-12|; offering a better sacrifice, strkjv@9:13-10:18|; based on better promises, strkjv@10:19-12:3|), the author gives a double exhortation (4:14-16|) like that in strkjv@2:1-4| to hold fast to the high priest (14f.|) and to make use of him (16|).
rwp@Hebrews:5:12 @{Teachers} (\didaskaloi\). Predicate nominative after \einai\. {By reason of the time} (\dia ton chronon\). Alas, what a commentary on modern Christians. {That some one teach you the rudiments} (\tou didaskein humas tina ta stoicheia\). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person (\humas\, you) and the thing (\ta stoicheia\, the rudiments) and the accusative of general reference (\tina\, as to some one). For \stoicheia\ see strkjv@Galatians:4:3,9; strkjv@Colossians:2:8|. {Of the first principles of the oracles of God} (\ts archs tn login tou theou\). Three genitives linked to each other. \Archs\ (beginning) illustrates \ta stoicheia\, just before, the A B C of Christian teaching like strkjv@Hebrews:6:1f|. \Logion\ is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God's words, in N.T. used for the O.T. (Acts:7:38; Rom strkjv@3:2|), of God's word through Christians (1Peter:4:11|), of the substance of Christian teaching (Hebrews:5:12|). {Of milk} (\galaktos\). Because still babes (1Corinthians:3:2|) and not able to chew "solid food" (\steres trophs\), without intellectual and spiritual teeth.
rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphimi\, to leave off or behind. {Of the first principles of Christ} (\ts archs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia ts archs tn login tou theou\ of strkjv@5:12|. {And press on} (\kai phermetha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \phermetha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes phermetha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tn teleiotta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\m palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \pistes\). What is meant by "dead works" (\apo nekrn ergn\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).
rwp@Hebrews:6:3 @{If God permit} (\eanper epitrepi ho theos\). Condition of the third class with \eanper\ (note \per\ indeed). See strkjv@1Corinthians:16:7| (\ean ho kurios epitrepsi\) and strkjv@Acts:18:21| (\tou theou thelontos\). It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time (13:23|) if the way opens, a less probable interpretation.
rwp@Hebrews:7:1 @{This Melchizedek} (\houtos ho Melchisedek\). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See strkjv@Genesis:14:18-20; strkjv@Psalms:110| for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses 1-3| "a little sermon" on strkjv@6:20|. It is "for ever" (\eis ton aina\) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" (\ho sunantsas\) is here applied to Melchizedek from strkjv@Genesis:14:17| instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of \sunanta\) see strkjv@Luke:9:37|. {Slaughter} (\kops\). Old word for cutting (\kopt\, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi. {Priest of God Most High} (\hiereus tou theou tou hupsistou\). He is called "priest" and note \tou hupsistou\ applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark:5:7; strkjv@Luke:8:28|).
rwp@Hebrews:7:3 @{Without father, without mother, without genealogy} (\apatr, amtr, agenealogtos\). Alliteration like strkjv@Romans:1:30|, the first two old words, the third coined by the author (found nowhere else) and meaning simply "devoid of any genealogy." The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. {Made like} (\aphmoimenos\). Perfect passive participle of \aphomoio\, old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. {Unto the Son of God} (\ti huii tou theou\). Associative instrumental case of \huios\. {Abideth a priest} (\menei hiereus\). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. {Continually} (\eis to dinekes\). Old phrase (for the continuity) like \eis ton aina\, in N.T. only in Hebrews (7:3; strkjv@10:1,14,21|).
rwp@Hebrews:10:21 @{A great priest} (\hierea megan\). As has been shown in strkjv@4:14-7:28|. {Over the house of God} (\epi ton oikon tou theou\). As God's Son (3:5f.|).
rwp@Hebrews:10:29 @{How much} (\posi\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\timrias\). Genitive case with \axithsetai\ (first future passive of \axio\, to deem worthy). The word \timria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatsas\). First aorist active articular participle of \katapate\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en hi hgiasth\). First aorist passive indicative of \hagiaz\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@Acts:10:14|. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! {Hath done despite} (\enubrisas\). First aorist active participle of \enubriz\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).
rwp@Hebrews:10:36 @{Which} (\htis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodots\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodidmi\, to give back, to pay (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomons\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komissthe tn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.
rwp@Hebrews:11:4 @{A more excellent sacrifice} (\pleiona thusian\). Literally, "more sacrifice" (comparative of \polus\, much). For this rather free use of \plein\ with the point implied rather than stated see strkjv@Matthew:6:25; strkjv@Luke:10:31; strkjv@12:23; strkjv@Hebrews:3:3|. {Than Cain} (\para Kain\). For this use of \para\ after comparative see strkjv@1:4,9|. For the incident see strkjv@Genesis:4:4|. {Through which} (\di' hs\). The sacrifice (\thusia\). {He had Witness borne to him} (\emarturth\). First aorist passive indicative of \marture\ as in verse 2|, "he was witnessed to." {That he was righteous} (\einai dikaios\). Infinitive in indirect discourse after \emarturth\, personal construction of \dikaios\ (predicate nominative after \einai\) agreeing with the subject of \emarturth\ (cf. strkjv@Romans:1:22|, \einai sophoi\). {God bearing witness} (\marturountos tou theou\). Genitive absolute with present active participle of \marture\. {Through it} (\di' auts\). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. {Being dead} (\apothann\). Second aorist active participle of \apothnsk\, "having died." {Yet speaketh} (\eti lalei\). Cf. strkjv@Genesis:4:10; strkjv@Hebrews:12:24|. Speaks still through his faith.
rwp@Hebrews:11:40 @{God having provided} (\tou theou problepsamenou\). Genitive absolute with first aorist middle participle of \problep\, late compound to foresee, here only in the N.T. {Some better thing} (\kreitton ti\). "Something better," "the better promises" of strkjv@8:6|. {That apart from us they should not be made perfect} (\hina m chris hmn teleithsin\). Negative purpose clause with \hina m\ and the first aorist passive subjunctive of \teleio\. But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God's dispensation of grace of which we are the beneficiaries. But all the same and all the more (_noblesse oblige_), we should prove worthy of our heritage and of God's goodness to us and be loyal to Christ.
rwp@Hebrews:12:11 @{For the present} (\pros to paron\). A classical phrase (Thucydides), \pros\ with the accusative neuter singular articular participle of \pareimi\, to be beside. {Not joyous, but grievous} (\ou charas, alla lups\). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in strkjv@2Corinthians:4:7| (\kai tou theou kai m ex hmn\). {Peaceable fruit} (\karpon eirnikon\). Old adjective from \eirn\ (peace), in N.T. only here and strkjv@James:3:17|. Peaceable after the chastening is over. {Exercised thereby} (\di' auts gegumnasmenois\). Perfect passive participle (dative case) of \gumnaz\, state of completion, picturing the discipline as a gymnasium like strkjv@5:14; strkjv@1Timothy:4:17|.
rwp@Hebrews:13:7 @{Remember} (\mnmoneuete\). Present active imperative of \mnmoneu\, old verb to be _mindful_ of (from \mnmn\, mindful) with genitive (John:15:20|) or accusative (Matthew:16:9|). "Keep in mind." Cf. strkjv@11:22|. {Them that had the rule over you} (\tn hgoumenn humn\). Present middle participle of \hgeomai\ with genitive of the person (\humn\) as in verses 17,24|. The author reminds them of the founders of their church in addition to the long list of heroes in chapter strkjv@Acts:11|. See a like exhortation to respect and follow their leaders in strkjv@1Thessalonians:5:12f|. Few lessons are harder for the average Christian to learn, viz., good following. {The word of God} (\ton logon tou theou\). The preaching of these early disciples, apostles, and prophets (1Corinthians:1:17|). {And considering the issue of their life} (\hn anatherountes tn ekbasin ts anastrophs\). No "and" in the Greek, but the relative \hn\ (whose) in the genitive case after \anastrophs\, "considering the issue of whose life." Present active participle of \anathere\, late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and strkjv@Acts:17:23|. \Ekbasis\ is an old word from \ekbain\, to go out (Hebrews:11:15|, here only in N.T.), originally way out (1Corinthians:10:13|), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, _Vocabulary_). {Imitate their faith} (\mimeisthe tn pistin\). Present middle imperative of \mimeomai\, old verb (from \mimos\, actor, mimic), in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@3John:1:11|. Keep on imitating the faith of the leaders.
rwp@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iakbos\). Grecised form (nominative absolute) of the Hebrew \Iakb\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Isou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Isous\ and strkjv@Phillipians:2:11| for \Kurios Isous Christos\. {To the twelve tribes} (\tais ddeka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en ti diaspori\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.
rwp@James:1:5 @{Lacketh wisdom} (\leipetai sophias\). Condition of first class, assumed as true, \ei\ and present passive indicative of \leip\ to be destitute of, with ablative case \sophias\. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, \gnses\, but wisdom \sophias\, the practical use of knowledge). {Let him ask} (\aiteit\). Present active imperative of \aite\, "let him keep on asking." {Of God} (\para tou theou\). "From (from beside) God," ablative case with \para\. Liberally (\hapls\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, strkjv@Matthew:6:22|, and \haplots\, simplicity, generosity, is common-- strkjv@2Corinthians:8:2; strkjv@Romans:12:8|). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's _Vocabulary_). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in \haplots\ in strkjv@2Corinthians:8:2; strkjv@Romans:12:8|, but no example of the adverb in this sense has been found unless this is one here. See strkjv@Isaiah:55:1| for the idea of God's gracious giving and the case of Solomon (1Kings:3:9-12; strkjv@Proverbs:2:3|). {Upbraideth not} (\m oneidizontos\). Present active participle of \oneidiz\ (old verb to reproach, to cast in one's teeth, strkjv@Matthew:5:11|) in the ablative case like \didontos\ agreeing with \theou\ and with the usual negative of the participle (\me\). This is the negative statement of \didontos hapls\ (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach strkjv@41:22 and Plutarch (_Deuteronomy:adulat._, p. 64A). ] Cf. strkjv@Hebrews:4:16|. {And it shall be given him} (\kai dothsetai auti\). First future passive of \didmi\, a blessed promise in accord with the words of Jesus (Matthew:7:7,11; strkjv@Luke:11:13|), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.
rwp@James:1:7 @{That man} (\ho anthrpos ekeinos\). Emphatic use of \ekeinos\. {Of the Lord} (\para tou kuriou\). Ablative case with \para\ like \theou\ in verse 5|.
rwp@James:1:13 @{Let no one say} (\mdeis leget\). Present active imperative, prohibiting such a habit. {When he is tempted} (\peirazomenos\). Present passive participle of \peiraz\, here in evil sense of tempt, not test, as in strkjv@Matthew:4:1|. Verses 12-18| give a vivid picture of temptation. {I am tempted of God} (\apo theou peirazomai\). The use of \apo\ shows origin (\apo\ with ablative case), not agency (\hupo\), as in strkjv@Mark:1:13|, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. strkjv@Proverbs:19:3|; Sirach strkjv@15:11f. Temptation does not spring "from God." {Cannot be tempted with evil} (\apeirastos kakn\). Verbal compound adjective (alpha privative and \peiraz\), probably with the ablative case, as is common with alpha privative (Robertson, _Grammar_, p. 516), though Moulton (_Prolegomena_, p. 74) treats it as the genitive of definition. The ancient Greek has \apeiratos\ (from \peira\), but this is the earliest example of \apeirastos\ (from \peiraz\) made on the same model. Only here in the N.T. Hort notes \apeiratos kakn\ as a proverb (Diodorus, Plutarch, Josephus) "free from evils." That is possible here, but the context calls for "untemptable" rather than "untempted." {And he himself tempteth no man} (\peirazei de autos oudena\). Because "untemptable."
rwp@James:2:1 @{My brethren} (\adelphoi mou\). Transition to a new topic as in strkjv@1:19; strkjv@2:5,14; strkjv@3:1; strkjv@5:7|. {Hold not} (\m echete\). Present active imperative of \ech\ with negative \m\, exhortation to stop holding or not to have the habit of holding in the fashion condemned. {The faith of our Lord Jesus Christ} (\tn pistin tou kuriou hmn Isou Christou\). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like \echete pistin theou\ (Mark:11:22|), "have faith in God." See the same objective genitive with \pistis\ in strkjv@Acts:3:6; strkjv@Galatians:2:16; strkjv@Romans:3:22; strkjv@Revelation:14:12|. Note also the same combination as in strkjv@1:1| "our Lord Jesus Christ" (there on a par with God). {The Lord of Glory} (\ts doxs\). Simply "the Glory." No word for "Lord" (\kuriou\) in the Greek text. \Ts doxs\ clearly in apposition with \tou kuriou Isou Christou\. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See strkjv@Hebrews:9:5| for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are strkjv@Romans:9:4; strkjv@2Corinthians:4:6; strkjv@Ephesians:1:17; strkjv@Hebrews:1:3|. Cf. strkjv@2Corinthians:8:9; strkjv@Phillipians:2:5-11|. {With respect of persons} (\en prospolmpsiais\). A Christian word, like \prospolmpts\ (Acts:10:34|) and \prospolmpteite\ (James:2:9|), not in LXX or any previous Greek, but made from \prospon lambanein\ (Luke:20:21; strkjv@Galatians:2:6|), which is \a\ Hebrew idiom for _panim nasa_, "to lift up the face on a person," to be favorable and so partial to him. See \prospolmpsia\ in this sense of partiality (respect of persons) in strkjv@Romans:2:11; strkjv@Colossians:3:25; strkjv@Ephesians:6:9| (nowhere else in N.T.). Do not show partiality.
rwp@James:2:23 @{Was fulfilled} (\eplrth\). First aorist passive indicative of \plro\, the usual verb for fulfilling Scripture. Songs:James quotes strkjv@Genesis:15:6| as proving his point in verse 21| that Abraham had works with his faith, the very same passage that Paul quotes in strkjv@Romans:4:3| to show that Abraham's faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point. {And he was called the friend of God} (\kai philos theou eklth\). First aorist passive indicative of \kalo\. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see _Jubilees_ strkjv@19:9; strkjv@30:20. The Arabs today speak of Abraham as God's friend. It was evidently a common description before James used it, as in strkjv@Isaiah:41:8; strkjv@2Chronicles:20:7|.
rwp@James:3:9 @{Therewith} (\en auti\). This instrumental use of \en\ is not merely Hebraistic, but appears in late _Koin_ writers (Moulton, _Prol._, pp. 11f., 61f.). See also strkjv@Romans:15:6|. {We bless} (\eulogoumen\). Present active indicative of \euloge\, old verb from \eulogos\ (a good word, \eu, logos\), as in strkjv@Luke:1:64| of God. "This is the highest function of speech" (Hort). {The Lord and Father} (\ton kurion kai patera\). Both terms applied to God. {Curse we} (\katarmetha\). Present middle indicative of the old compound verb \kataraomai\, to curse (from \katara\ a curse), as in strkjv@Luke:6:28|. {Which are made after the likeness of God} (\tous kath' homoisin theou gegonotas\). Second perfect articular participle of \ginomai\ and \homoisis\, old word from \homoio\ (to make like), making like, here only in N.T. (from strkjv@Genesis:1:26; strkjv@9:6|), the usual word being \homoima\, resemblance (Phillipians:2:7|). It is this image of God which sets man above the beasts. Cf. strkjv@2Corinthians:3:18|.
rwp@James:4:4 @{Ye adulteresses} (\moichalides\). \Moichoi kai\ (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine \moichoi\. It is not clear whether the word is to be taken literally here as in strkjv@Romans:7:3|, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in strkjv@2Corinthians:11:1f.; strkjv@Ephesians:5:24-28| (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of verses 2f|. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians:5:3-5|). {Enmity with God} (\echthra tou theou\). Objective genitive \theou\ with \echthra\ (predicate and so without article), old word from \echthros\, enemy (Romans:5:10|), with \eis theon\ (below and strkjv@Romans:8:7|). {Whosoever therefore would be} (\hos ean oun boulthi\). Indefinite relative clause with \hos\ and modal \ean\ and the first aorist passive (deponent) subjunctive of \boulomai\, to will (purpose). {A friend of the world} (\philos tou kosmou\). Predicate nominative with infinitive \einai\ agreeing with \hos\. See strkjv@2:23| for \philos theou\ (friend of God). {Maketh himself} (\kathistatai\). Present passive (not middle) indicative as in strkjv@3:6|, "is constituted," "is rendered." {An enemy of God} (\echthros tou theou\). Predicate nominative and anarthrous and objective genitive (\theou\).
rwp@John:1:12 @{As many as received him} (\hosoi elabon auton\). Effective aorist active indicative of \lamban\ "as many as did receive him," in contrast with \hoi idioi\ just before, exceptional action on the part of the disciples and other believers. {To them} (\autois\). Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (_Aramaic Origin_, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. {The right} (\exousian\). In strkjv@5:27| \edken\ (first aorist active indicative of \didmi\) \exousian\ means authority but includes power (\dunamis\). Here it is more the notion of privilege or right. {To become} (\genesthai\). Second aorist middle of \ginomai\, to become what they were not before. {Children of God} (\tekna theou\). In the full spiritual sense, not as mere offspring of God true of all men (Acts:17:28|). Paul's phrase \huioi theou\ (Gal strkjv@3:26|) for believers, used also by Jesus of the pure in heart (Matthew:5:9|), does not occur in John's Gospel (but in strkjv@Revelation:21:7|). It is possible that John prefers \ta tekna tou theou\ for the spiritual children of God whether Jew or Gentile (John:11:52|) because of the community of nature (\teknon\ from root \tek-\, to beget). But one cannot follow Westcott in insisting on "adoption" as Paul's reason for the use of \huioi\ since Jesus uses \huioi theou\ in strkjv@Matthew:5:9|. Clearly the idea of regeneration is involved here as in strkjv@John:3:3|. {Even to them that believe} (\tois pisteuousin\). No "even" in the Greek, merely explanatory apposition with \autois\, dative case of the articular present active participle of \pisteu\. {On his name} (\eis to onoma\). Bernard notes \pisteu eis\ 35 times in John, to put trust in or on. See also strkjv@2:23; strkjv@3:38| for \pisteu eis to onoma autou\. This common use of \onoma\ for the person is an Aramaism, but it occurs also in the vernacular papyri and \eis to onoma\ is particularly common in the payment of debts (Moulton and Milligan's _Vocabulary_). See strkjv@Acts:1:15| for \onomata\ for persons.
rwp@John:1:29 @{On the morrow} (\ti epaurion\). Locative case with \hmri\ (day) understood after the adverb \epaurion\. "Second day of this spiritual diary" (Bernard) from verse 19|. {Seeth Jesus coming} (\blepei ton Isoun erchomenon\). Dramatic historical present indicative (\blepei\) with vivid present middle participle (\erchomenon\). Graphic picture. {Behold the Lamb of God} (\ide ho amnos tou theou\). Exclamation \ide\ like \idou\, not verb, and so nominative \amnos\. Common idiom in John (1:36; strkjv@3:26|, etc.). For "the Lamb of God" see strkjv@1Corinthians:5:7| (cf. strkjv@John:19:36|) and strkjv@1Peter:1:19|. The passage in strkjv@Isaiah:53:6f.| is directly applied to Christ by Philip in strkjv@Acts:8:32|. See also strkjv@Matthew:8:17; strkjv@1Peter:2:22f.; strkjv@Hebrews:9:28|. But the Jews did not look for a suffering Messiah (John:12:34|) nor did the disciples at first (Mark:9:32; strkjv@Luke:24:21|). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in strkjv@Isaiah:53|, even if the rabbis did not see it there? Symeon had it dimly (Luke:2:35|), but John more clearly. Songs:Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. {Which taketh away the sin of the world} (\ho airn tn hamartian tou kosmou\). Note singular \hamartian\ not plural \hamartias\ (1John:3:5|) where same verb \air\, to bear away, is used. The future work of the Lamb of God here described in present tense as in strkjv@1John:1:7| about the blood of Christ. He is the Lamb of God for the world, not just for Jews.
rwp@John:1:34 @{I have seen} (\heraka\). Present perfect active of \hora\. John repeats the statement of verse 32| (\tetheamai\). {Have borne witness} (\memarturka\). Perfect active indicative of \marture\ for which verb see 32|. {This is the Son of God} (\ho huios tou theou\). The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father's voice hail him as "My Beloved Son" (Mark:1:11; strkjv@Matthew:3:17; strkjv@Luke:3:22|). Nathanael uses it as a Messianic title (John:1:49|) as does Martha (11:27|). The Synoptics use it also of Christ (Mark:3:11; strkjv@Matthew:14:33; strkjv@Luke:22:70|). Caiaphas employs it to Christ as a Messianic title (Matthew:26:63|) and Jesus confessed under oath that he was (verse strkjv@Matthew:26:64|), thus applying the term to himself as he does in John's Gospel (5:25; strkjv@10:36; strkjv@11:4|) and by implication (the Father, the Son) in strkjv@Matthew:11:27| (Luke:10:22|). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John:3:18; strkjv@5:25; strkjv@17:5; strkjv@19:7; strkjv@20:31|) like that of the Logos with God in strkjv@1:1|.
rwp@John:1:49 @{Thou art the Son of God} (\su ei ho huios tou theou\). Whether Nathanael had heard the Baptist say this of Jesus (1:34|) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (1:45|) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse 51|. Cf. the confession of Peter in strkjv@6:69; strkjv@Matthew:16:16| and Martha's in strkjv@John:11:27|. Nathanael goes further. {Thou art King of Israel} (\Basileus ei tou Isral\). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in strkjv@Psalms:2| and Jesus is greeted in the Triumphal Entry as the King of Israel (John:12:13|).
rwp@John:3:34 @{The words of God} (\ta rmata tou theou\). God sent his Son (3:17|) and he speaks God's words. {By measure} (\ek metrou\). That is God has put no limit to the Spirit's relation to the Son. God has given the Holy Spirit in his fulness to Christ and to no one else in that sense.
rwp@John:4:10 @{Answered and said} (\apekrith kai eipen\). As often (redundant) in John. The first aorist passive (\apekrith\) is deponent, no longer passive in sense. {If thou knewest} (\ei ideis\). Condition of second class, determined as unfulfilled, \ei\ and past perfect \ideis\ (used as imperfect) in condition and \an\ and aorist active indicative in conclusion (\an itsas kai an edken\, note repetition of \an\, not always done). {The gift of God} (\tn drean tou theou\). Naturally the gift mentioned in strkjv@3:16| (Westcott), the inexpressible gift (2Corinthians:9:15|). Some take it to refer to the living water below, but that is another allusion (metaphor) to strkjv@3:16|. See strkjv@Ephesians:4:7| for Paul's use of both \charis\ and \drea\ (from \didmi\, to give). {Who it is} (\tis estin\). She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. {Living water} (\hudr zn\). Running water like a spring or well supplied by springs. This Jacob's Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis:26:19; strkjv@Leviticus:14:5; strkjv@Numbers:19:17|). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (6:51|). The phrase "the fountain of life" occurs in strkjv@Proverbs:13:14|. Jesus supplies the water of life (John:7:39|). Cf. strkjv@Revelation:7:17; strkjv@22:1|.
rwp@John:5:42 @{But I know you} (\alla egnka humas\). Perfect active indicative of \ginsk\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tn agapn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.
rwp@John:5:44 @{How can ye believe?} (\ps dunasthe humeis pisteusai;\). Emphasis on "ye" (\humeis\), ye being what ye are. They were not true Jews (Romans:2:29; strkjv@Esther:9:28|) who cared for the glory of God, but they prefer the praise of men (Matthew:6:1f.; strkjv@23:5|) like the Pharisees who feared to confess Christ (John:12:43|). {From the only God} (\para tou monou theou\). B and W omit \theou\ which is certainly meant even if not genuine here. See strkjv@17:3; strkjv@Romans:16:27; strkjv@1Timothy:6:15f|.
rwp@John:6:28 @{What must we do?} (\Ti poimen;\). Present active deliberative subjunctive of \poie\, "What are we to do as a habit?" For the aorist subjunctive (\poismen\) in a like question for a single act see strkjv@Luke:3:10|. For the present indicative (\poioumen\) of inquiry concerning actual conduct see strkjv@John:11:47| (what are we doing?). {That we may work the works of God} (\hina ergazmetha ta erga tou theou\). Final clause with \hina\ and the present middle subjunctive, "that we may go on working the works of God." There may have been an element of vague sincerity in this question in spite of their supercilious attitude.
rwp@John:6:29 @{The work of God that ye believe} (\to ergon tou theou hina pisteute\). In strkjv@1Thessalonians:1:3| Paul speaks of "your work of faith" (\humn tou ergou ts pistes\). Songs:here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive \pisteute\, "that ye may keep on believing." {On him whom he hath sent} (\eis hon apesteilen ekeinos\). The pronominal antecedent (\eis touton hon\) is omitted and the preposition \eis\ is retained with the relative \hon\ really the direct object of \apesteilen\ (sent). Note \ekeinos\ for God (emphatic he).
rwp@John:6:33 @{The bread of God} (\ho artos tou theou\). All bread is of God (Matthew:6:11|). The manna came down from heaven (Numbers:11:9|) as does this bread (\ho katabainn\). Refers to the bread (\ho artos\, masculine). Bernard notes that this phrase (coming down) is used seven times in this discourse (33,38,41,42,50,51,58|). {Giveth life} (\zn didous\). Chrysostom observes that the manna gave nourishment (\troph\), but not life (\z\). This is a most astounding statement to the crowd.
rwp@John:6:45 @{Taught of God} (\didaktoi theou\). A free quotation from strkjv@Isaiah:54:13| with this phrase in the LXX. There is here the ablative case \theou\ with the passive verbal adjective \didaktoi\ (Robertson, _Grammar_, p. 516). In strkjv@1Thessalonians:4:9| we have the compound verbal \theodidaktoi\. The same use of \didaktos\ with the ablative occurs in strkjv@1Corinthians:2:13|. {And hath learned} (\kai mathn\). Second aorist active participle of \manthan\. It is not enough to hear God's voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ.
rwp@John:6:69 @{We have believed} (\hmeis pepisteukamen\). Perfect active indicative of \pisteu\, "We have come to believe and still believe" (verse 29|). {And know} (\kai egnkamen\). Same tense of \ginsk\, "We have come to know and still know." {Thou art the Holy One of God} (\su ei ho hagios tou theou\). Bernard follows those who believe that this is John's report of the same confession given by the Synoptics (Mark:8:27f.; strkjv@Matthew:16:13-20; strkjv@Luke:9:18f.|), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ.
rwp@John:7:17 @{If any man willeth to do} (\ean tis theli poiein\). Condition of third class with \ean\ and present active subjunctive \theli\ not used as a mere auxiliary verb for the future "will do," but with full force of \thel\, to will, to wish. See the same use of \thel\ in strkjv@5:40| "and yet ye are not willing to come" (\kai ou thelete elthein\). {He shall know} (\gnsetai\). Future middle indicative of \ginsk\. Experimental knowledge from willingness to do God's will. See this same point by Jesus in strkjv@5:46; strkjv@18:37|. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. {Of God} (\ek tou theou\). Out of God as source. {From myself} (\ap' emautou\). Instead of from God.
rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoisen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthrpon hos ten altheian humin lelalka\). \Anthrpon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalka\ from \lale\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hn kousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.
rwp@John:8:42 @{Ye would love me} (\gapate an eme\). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). {For I came forth from God} (\eg gar ek tou theou exlthon\). Second aorist active indicative of \exerchomai\, definite historical event (the Incarnation). See strkjv@4:30| for \exlthon ek\. In strkjv@13:3; strkjv@16:30| Jesus is said to have come from (\apo\) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in strkjv@17:5|. {And am come} (\kai hk\). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means. {Of myself} (\ap' emautou\). His coming was not self-initiated nor independent of the Father. "But he (\ekeinos\, emphatic demonstrative pronoun) sent me" and here I am.
rwp@John:9:3 @{But that the works of God should be made manifest in him} (\all' hina phanerthi ta erga tou theou en auti\). Jesus denies both alternatives, and puts God's purpose (\all' hina\ with first aorist subjunctive of \phanero\) as the true solution. It is sometimes true that disease is the result of personal sin as in the man in strkjv@5:14| and parents can hand on the effects of sin to the third and fourth generations, but there are cases free from blame like this. There is comfort for many sufferers in the words of Jesus here.
rwp@John:9:16 @{Because he keepeth not the sabbath} (\hoti to sabbaton ou trei\). This is reason (causal \hoti\) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (5:10,16,18|). Hence he is not "from God" (\para theou\). Songs:some. {How can a man that is a sinner do such signs?} (\Ps dunatai anthrpos hamartlos toiauta smeia poiein;\). This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (3:2|). It was a conundrum for the Pharisees. No wonder there was "a division" (\schisma\, schism, split, from \schiz\) as in strkjv@7:43; strkjv@10:19|.
rwp@John:9:33 @{If this man were not from God} (\ei m n houtos para theou\). Negative condition of second class with imperfect indicative. Assuming that Jesus is not "from God" (\para theou\) as some argued in strkjv@9:16|, "he could do nothing" (\ouk dunato poiein ouden\). Conclusion of the second-class condition with imperfect indicative (double augment in \dunato\) without \an\ as is usual in conditions of possibility, propriety, obligation (Robertson, _Grammar_, pp. 920,1014). The man has scored with terrific power in his use of Scripture and logic.
rwp@John:9:35 @{Finding him} (\heurn auton\). Second aorist active participle of \heurisk\, after search because of what he had heard (\kousen\). {Dost thou believe on the Son of God?} (\Su pisteueis eis ton huion tou theou;\). Songs:A L Theta and most versions, but Aleph B D W Syr-sin read \tou anthrpou\ (the Son of Man), almost certainly correct. In either case it is a distinct Messianic claim quite beyond the range of this man's limited knowledge, keen as he is.
rwp@John:10:35 @{If he called them gods} (\ei ekeinous eipen theous\). Condition of first class, assumed as true. The conclusion (verse 36|) is \humeis legete\; ({Do ye say?}). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete _ad hominem_ argument. To be sure, it is in strkjv@Psalms:82:6| a lower use of the term \theos\, but Jesus did not call himself "Son of Jahweh," but "\huios theou\" which can mean only "Son of _Elohim_." It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up. {To whom the word of God came} (\pros hous ho logos tou theou egeneto\). The relative points to \ekeinous\, before. These judges had no other claim to the term \theoi\ (_elohim_). {And the scripture cannot be broken} (\kai ou dunatai luthnai h graph\). A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. \Luthnai\ is first aorist passive infinitive of \lu\, to loosen, to break.
rwp@John:10:36 @{Of him whom the Father sanctified and sent into the world} (\hon ho patr hgiasen kai apesteilen eis ton kosmon\). Another relative clause with the antecedent (\touton\, it would be, object of \legete\) unexpressed. Every word counts heavily here in contrast with the mere judges of strkjv@Psalms:82:6|. {Thou blasphemest} (\hoti blasphmeis\). Recitative \hoti\ again before direct quotation. {Because I said} (\hoti eipon\). Causal use of \hoti\ and regular form \eipon\ (cf. \eipa\ in verse 34|). {I am the Son of God} (\huios tou theou eimi\). Direct quotation again after \eipon\. This Jesus had implied long before as in strkjv@2:16| (my Father) and had said in strkjv@5:18-30| (the Father, the Son), in strkjv@9:35| in some MSS., and virtually in strkjv@10:30|. They will make this charge against Jesus before Pilate (19:7|). Jesus does not use the article here with \huios\, perhaps (Westcott) fixing attention on the character of Son rather than on the person as in strkjv@Hebrews:1:2|. There is no answer to this question with its arguments.
rwp@John:11:4 @{Heard it} (\akousas\). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. {Is not unto death} (\ouk estin pros thanaton\). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See \hamartia pros thanaton\ in strkjv@1John:5:16|, "sin unto death" (final death). {But for the glory of God} (\all' huper ts doxs tou theou\). In behalf of God's glory, as the sequel shows. Cf. strkjv@9:3| about the man born blind. The death of Lazarus will illustrate God's glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (13:31|). In strkjv@7:39| John had already used \doxaz\ of the death of Christ. {That the Son of God may be glorified thereby} (\hina doxasthi ho huios tou theou di' auts\). Purpose clause with \hina\ and the first aorist passive subjunctive of \doxaz\. Here Jesus calls himself "the Son of God." In strkjv@8:54| Jesus had said: "It is my Father that glorifieth me." The raising of Lazarus from the tomb will bring glory to the Son of God. See strkjv@17:1| for this idea in Christ's prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (7:39; strkjv@12:16; strkjv@13:31; strkjv@14:13|). The death of Lazarus brings Jesus face to face with his own death.
rwp@John:11:27 @{Yea, Lord} (\Nai, kurie\). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in strkjv@Matthew:16:16| because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. {I have believed} (\pepisteuka\). Perfect active indicative of \pisteu\. It is my settled and firm faith. Peter uses this same tense in strkjv@6:69|. {That thou art the Son of God} (\hoti su ei ho Christos ho huios tou theou\). The Messiah or the Christ (1:41|) was to be also "the Son of God" as the Baptist said he had found Jesus to be (1:34|), as Peter confessed on Hermon for the apostles (Matthew:16:16|), as Jesus claimed to be (John:11:41|) and confessed on oath before Caiaphas that he was (Matthew:26:63f.|), and as John stated that it was his purpose to prove in his Gospel (20:31|). But no one said it under more trying circumstances than Martha. {Even he that cometh into the world} (\ho eis ton kosmon erchomenos\). No "even" in the Greek. This was a popular way of putting the people's expectation (6:14; strkjv@Matthew:11:3|). Jesus himself spoke of his coming into the world (9:39; strkjv@16:28; strkjv@8:37|).
rwp@John:11:40 @{Said I not unto thee?} (\Ouk eipon soi;\). Jesus pointedly reminds Martha of his promise to raise Lazarus (verses 25f.|). {That if thou believedst} (\hoti ean pisteusis\). Indirect discourse with \ean\ and the first aorist active subjunctive (condition of third class) retained after the secondary tense \eipon\. He had not said this very phrase, \ean pisteusis\, to Martha, but he did say to her: \Pisteueis touto\; (Believest thou this?). He meant to test Martha as to her faith already hinted at (verse 22|) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (verse 15|). {Thou shouldest see the glory of God} (\opsi tn doxan tou theou\). Future middle indicative of the old defective verb \hora\ retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (verse 4|) and as he meant Martha to understand (verse 25|) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard's difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched.
rwp@John:13:3 @{Knowing} (\eids\). Repeated from verse 1|, accenting the full consciousness of Jesus. {Had given} (\edken\). Songs:Aleph B L W, aorist active instead of \dedken\ (perfect active) of \didmi\. Cf. strkjv@3:31| for a similar statement with \en\ instead of \eis\. See strkjv@Matthew:11:27| (Luke:10:22|) and strkjv@28:18| for like claim by Jesus to complete power. {And that he came forth from God, and goeth unto God} (\kai hoti apo theou exlthen kai pros ton theon hupagei\). See plain statement by Jesus on this point in strkjv@16:28|. The use of \pros ton theon\ recalls the same words in strkjv@1:1|. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.
rwp@John:15:1 @{The true vine} (\h ampelos h althin\). "The vine the genuine." Assuming that the Lord's Supper had just been instituted by Jesus the metaphor of the vine is naturally suggested by "the fruit of the vine" (Mark:14:25; strkjv@Matthew:26:29|). \Ampelos\ in the papyri (Moulton and Milligan's _Vocabulary_) is sometimes used in the sense of _ampeln_ (vineyard), but not so here. Jesus uses various metaphors to illustrate himself and his work (the light, strkjv@8:12|; the door, strkjv@10:7|; the shepherd, strkjv@10:11|; the vine, strkjv@15:1|). The vine was common in Palestine. See strkjv@Psalms:80:8f|. "On the Maccabean coinage Israel was represented by a vine" (Dods). Jesus is the genuine Messianic vine. {The husbandman} (\ho gergos\) as in strkjv@Mark:12:1; strkjv@James:5:7; strkjv@2Timothy:2:6|. cf. strkjv@1Corinthians:3:9|, \theou gergion\ (God's field).
rwp@John:16:30 @{Now know we} (\nun oidamen\). They had failed to understand the plain words of Jesus about going to the Father heretofore (16:5|), but Jesus read their very thoughts (16:19f.|) and this fact seemed to open their minds to grasp his idea. {Should ask} (\erti\). Present active subjunctive with \hina\ in original sense of asking a question. {By this} (\en touti\). In Christ's supernatural insight into their very hearts. {From God} (\apo theou\). Compare \para tou patros\ (verse 27|) and \ek tou patros\ (verse 28|), \apo, ek, para\ all with the ablative of source or origin.
rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patr dikaie\ (Righteous Father). {Keep them} (\trson autous\). First aorist (constative) active imperative of \tre\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\hi\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).
rwp@John:19:7 @{Because he made himself the Son of God} (\hoti huion theou heauton epoisen\). Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (John:5:18|) and the one on which the Sanhedrin voted the condemnation of Jesus (Mark:14:61-64; strkjv@Matthew:27:23-66|), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ's death before Pilate's consent which they now have secured.
rwp@John:20:17 @{Touch me not} (\m mou haptou\). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (\ekratsan\) and worship (\prosekunsan\) as we read in strkjv@Matthew:28:9|. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness. {For I am not yet ascended} (\oup gar anabebka\). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7|) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. {My God} (\theou mou\). Jesus had said "My God" on the Cross (Mark:15:34|). Note it also in strkjv@Revelation:3:2|. Songs:Paul in strkjv@Romans:15:6|, etc., has "the God and Father of our Lord Jesus Christ."
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@Luke:1:6 @{Righteous before God} (\dikaioi enantion tou theou\). Old Testament conception and idiom. Cf. strkjv@2:25| about Simeon. Expanded in Old Testament language. Picture of "noblest product of Old Testament education" (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who were "privileged to see with clear eyes the dawn of the New Testament revelation."
rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthrpou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.
rwp@Luke:2:40 @{The child grew} (\uxane\). Imperfect indicative of a very ancient verb (\auxan\). This child grew and waxed strong (\ekrataiouto\, imperfect middle), a hearty vigorous little boy (\paidion\). Both verbs Luke used in strkjv@1:80| of the growth of John the Baptist as a child. Then he used also \pneumati\, in spirit. Here in addition to the bodily development Luke has "filled with wisdom" (\plroumenon sophii\). Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. "The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity" (Plummer). {The grace of God} (\charis theou\). In full measure.
rwp@Luke:3:2 @{The Word of God came unto John} (\egeneto rhma theou epi Iann\). The great epoch marked by \egeneto\ rather than \n\. \Rhma theou\ is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" (\en ti ermi\) as here, strkjv@Mark:1:4; strkjv@Matthew:3:1| (adding "of Judea").
rwp@Luke:3:6 @{All flesh} (\psa sarx\). Used in the N.T. of the human race alone, though in the LXX brutes are included. {The salvation of God} (\to sotrion tou theou\). The saving act of God. This phrase aptly describes Luke's Gospel which has in mind the message of Christ for all men. It is the universal Gospel.
rwp@Luke:3:22 @{Descended} (\katabnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\smatiki eidei\). Alone in Luke who has also "as a dove" (\hs peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai phnn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).
rwp@Luke:4:3 @{The Son of God} (\huios tou theou\). No article as in strkjv@Matthew:4:3|. Songs:refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in strkjv@Luke:3:22|. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God. {This stone} (\ti lithi touti\). Perhaps pointing to a particular round stone that looked in shape and size like a loaf of bread. Stanley (_Sinai and Palestine_, p. 154) on Mt. Carmel found crystallizations of stones called "Elijah's melons." The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. Matthew has "these stones." {Bread} (\artos\). Better "loaf." For discussion of this first temptation see on ¯Matthew:4:3f|. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes strkjv@Deuteronomy:8:3| in reply to the devil.
rwp@Luke:4:41 @{Came out} (\exrcheto\, singular, or \exrchonto\, plural). Imperfect tense, repetition, from one after another. {Thou art the Son of God} (\Su ei ho huios tou theou\). More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke:4:34; strkjv@Mark:1:24|), like the words of the Father (Luke:3:22|) and more so than the condition of the devil (Luke:4:3,9|). In the Canterbury Revision "devils" should always be "demons" (\daimonia\) as here. {Suffered them not to speak} (\ouk eia auta lalein\). Imperfect third singular active of \ea\, very old and common verb with syllabic augment \ei\. The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. strkjv@Matthew:8:4| to the lepers. {Because they knew} (\hoti ideisan\). Causal, not declarative, \hoti\. Past perfect of the second perfect \oida\. {That he was the Christ} (\ton Christon auton einai\). Infinitive in indirect assertion with the accusative of general reference. \Ton Christon\ = {the Anointed}, the Messiah.
rwp@Luke:6:12 @{He went out into the mountains to pray} (\exelthein auton eis to oros proseuxasthai\). Note \ex-\ where strkjv@Mark:3:13| has {goeth up} (\anabainei\). Luke alone has "to pray" as he so often notes the habit of prayer in Jesus. {He continued all night} (\n dianuktereun\). Periphrastic imperfect active. Here alone in the N.T., but common in the LXX and in late Greek writers. Medical writers used it of whole night vigils. {In prayer to God} (\en ti proseuchi tou theou\). Objective genitive \tou theou\. This phrase occurs nowhere else. \Proseuch\ does not mean "place of prayer" or synagogue as in strkjv@Acts:16:13|, but the actual prayer of Jesus to the Father all night long. He needed the Father's guidance now in the choice of the Apostles in the morning.
rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi ptchoi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\h basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.
rwp@Luke:8:11 @{Is this} (\estin de haut\). Means this. Jesus now proceeds to interpret his own parable. {The seed is the word of God} (\ho sporos estin ho logos tou theou\). The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God" does not appear in Matthew and only once in Mark (Mark:7:13|) and John (John:10:35|), but four times in Luke (5:1; strkjv@8:11,21; strkjv@11:28|) and twelve times in Acts. In strkjv@Mark:4:14| we have only "the word." In strkjv@Mark:3:31| we have "the will of God," and in strkjv@Matthew:12:46| "the will of my Father" where strkjv@Luke:8:21| has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.
rwp@Luke:8:21 @{These which hear the word of God and do it} (\hoi ton logon tou theou akouontes kai poiountes\). The absence of the article with "mother" and "brothers" probably means, as Plummer argues, "Mother to me and brothers to me are those who &c." No one is a child of God because of human parentage (John:1:13|). "Family ties are at best temporal; spiritual ties are eternal" (Plummer). Note the use of "hear and do" together here as in strkjv@Matthew:7:24; strkjv@Luke:6:47| at the close of the Sermon on the Mount. The parable of the sower is almost like a footnote to that sermon. Later Jesus will make "doing" a test of friendship for him (John:15:14|).
rwp@Luke:8:28 @{Fell down} (\prosepesen\). Second aorist active of \prospipt\, to fall forward, towards, prostrate before one as here. Common verb. strkjv@Mark:5:6| has \prosekunsen\ (worshipped). {The Most High God} (\tou theou tou hupsistou\). Uncertain whether \tou theou\ genuine or not. But "the Most High" clearly means God as already seen (Luke:1:32,35,36; strkjv@6:35|). The phrase is common among heathen (Numbers:24:16; strkjv@Micah:6:6; strkjv@Isaiah:14:14|). The demoniac may have been a Gentile, but it is the demon here speaking. See on ¯Mark:2:7; strkjv@Matthew:8:29| for the Greek idiom (\ti emoi kai soi\). "What have I to do with thee?" See there also for "Torment me not."
rwp@Luke:9:2 @{He sent them forth} (\apesteilen autous\). First aorist active indicative of \apostell\. {To preach the kingdom of God and to heal the sick} (\krussein tn basileian tou theou kai isthai\). Present indicative for the continuous functions during this campaign. This double office of herald (\krussein\) and healer (\isthai\) is stated directly in strkjv@Matthew:10:7-8|. Note the verb \iaomai\ for healing here, though \therapeuein\ in verse 1|, apparently used interchangeably.
rwp@Luke:9:20 @{But who say ye?} (\Humeis de tina legete;\). Note the emphatic proleptical position of \humeis\: "But _ye_ who do ye say? This is really what mattered now with Jesus. {The Christ of God} (\Ton christon tou theou\). The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See on ¯2:26| for "the Anointed of the Lord." See on ¯Matthew:16:17| for discussion of Peter's testimony in full. strkjv@Mark:6:29| has simply "the Christ." It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.
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:9:60 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heautn nekrous\). This paradox occurs so in strkjv@Matthew:8:22|. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see strkjv@John:5:21-29| (spiritual resurrection from sin in strkjv@John:5:21-27|, bodily resurrection from the grave, strkjv@John:5:28,29|) and strkjv@John:11:25f|. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. {But go thou and publish abroad the kingdom of God} (\su de apelthn diaggelle tn basileian tou theou\). The scribe's duty is put sharply (\But do thou, su de\). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.
rwp@Luke:11:20 @{By the finger of God} (\en daktuli theou\). In distinction from the Jewish exorcists. strkjv@Matthew:12:28| has "by the Spirit of God." {Then is come} (\ara ephthasen\). \Phthan\ in late Greek comes to mean simply to come, not to come before. The aorist indicative tense here is timeless. Note \ara\ (accordingly) in the conclusion (\apodosis\).
rwp@Luke:11:49 @{The wisdom of God} (\h sophia tou theou\). In strkjv@Matthew:23:34| Jesus uses "I send" (\eg apostell\) without this phrase "the wisdom of God." There is no book to which it can refer. Jesus is the wisdom of God as Paul shows (1Corinthians:1:30|), but it is hardly likely that he so describes himself here. Probably he means that God in his wisdom said, but even so "Jesus here speaks with confident knowledge of the Divine counsels" (Plummer). See strkjv@Luke:10:22; strkjv@15:7,10|. Here the future tense occurs, "I will send" (\apostel\). {Some of them} (\ex autn\). No "some" (\tinas\) in the Greek, but understood. They will act as their fathers did. They will kill and persecute.
rwp@Luke:12:9 @{Shall be denied} (\aparnthsetai\). First future passive of the compound verb \aparneomai\. Here strkjv@Matthew:10:33| has \arnsomai\ simply. Instead of "in the presence of the angels of God" (\emprosthen tn aggeln tou theou\) strkjv@Matthew:10:33| has "before my Father who is in heaven."
rwp@Luke:15:10 @{There is joy} (\ginetai chara\). More exactly, joy arises. Futuristic present of \ginomai\ (cf. \estai\ in verse 7|). {In the presence of the angels of God} (\enpion tn aggeln tou theou\). That is to say, the joy of God himself. The angels are in a sense the neighbours of God.
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:20:36 @{Equal unto the angels} (\isaggeloi\). A rare and late word from \isos\, equal, and \aggelos\. Only here in the N.T. Mark and Matthew have "as angels" (\hs aggeloi\). Angels do not marry, there is no marriage in heaven. {Sons of God, being sons of the resurrection} (\huioi theou ts anastases huioi ontes\). This Hebraistic phrase, "sons of the resurrection" defines "sons of God" and is a direct answer to the Sadducees.
rwp@Luke:22:70 @{Art thou the Son of God?} (\Su oun ei ho huios tou theou;\). Note how these three epithets are used as practical equivalents. They ask about "the Messiah." Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God). {Ye say} (\Humeis legete\). Just a Greek idiom for "Yes" (compare "I am" in strkjv@Mark:14:62| with "Thou has said" in strkjv@Matthew:26:64|).
rwp@Luke:23:35 @{The people stood beholding} (\histkei\). Past perfect active of \histmi\, intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning. {Scoffed} (\exemuktrizon\). Imperfect active, perhaps inchoative, began to turn up (out, \ex\) at the dying Christ. The language comes from strkjv@Psalms:22:7|. {The Christ of God} (\ho Christos tou theou\). He had claimed to be just this (22:67,70|). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in strkjv@Mark:15:31; strkjv@Matthew:27:42|. Luke alone gives the contemptuous use of \houtos\ (this fellow) and the fling in "the elect" (\ho eklektos\). These rulers were having their day at last.
rwp@Luke:23:48 @{Certainly} (\onts\). Really, old adverb from the participle \on\ from \eimi\, to be. Used also in strkjv@24:34| of the resurrection of Jesus. {A righteous man} (\dikaios\). strkjv@Mark:15:39| (Matthew:27:54|) which see, represents the centurion as saying \theou huios\ (God's Son) which may mean to him little more than "righteous man." {That came together} (\sunparagenomenoi\). Double compound (\sun\, together, \para\, along), that came along together. {To this sight} (\epi tn therian tautn\). This spectacle (\therian\ from \there\, verse 35|). {Returned} (\hupestrephon\). Imperfect active of \hupostreph\. See them slowly wending their way back to the city from this Tragedy of the Ages which they had witnessed in awe.
rwp@Mark:1:14 @{Jesus came into Galilee} (\lthen ho Isous eis tn Galilaian\). Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\krussn to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplrtai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plrma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plrma ton kairn\) in strkjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en ti euaggelii\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en ti euaggelii\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).
rwp@Mark:1:24 @{What have we to do with thee?} (\ti hmin kai soi?\) The same idiom in strkjv@Matthew:8:29|. Ethical dative. Nothing in common between the demon and Jesus. Note "we." The man speaks for the demon and himself, double personality. The recognition of Jesus by the demons may surprise us since the rabbis (the ecclesiastics) failed to do so. They call Jesus "The Holy One of God" (\ho hagios tou theou\). Hence the demon feared that Jesus was come to destroy him and the man in his power. In strkjv@Matthew:8:29| the demon calls Jesus "Son of God." Later the disciples will call Jesus "The Holy One of God" (John:6:69|). The demon cried out aloud (\anekraxen\, late first aorist form, \anekragen\, common second aorist) so that all heard the strange testimony to Jesus. The man says "I know" (\oida\), correct text, some manuscripts "we know" (\oidamen\), including the demon.
rwp@Mark:2:26 @{The house of God} (\ton oikon tou theou\). The tent or tabernacle at Nob, not the temple in Jerusalem built by Solomon. {When Abiathar was high priest} (\epi Abiathar archieres\). Neat Greek idiom, in the time of Abiathar as high priest. There was confusion in the Massoretic text and in the LXX about the difference between Ahimelech (Abimelech) and Abiathar (2Samuel:8:17|), Ahimelech's son and successor (1Samuel:21:2; strkjv@22:20|). Apparently Ahimelech, not Abiathar was high priest at this time. It is possible that both father and son bore both names (1Samuel:22:20; strkjv@2Samuel:8:17; strkjv@1Chronicles:18:16|), Abiathar mentioned though both involved. \Epi\ may so mean in the passage about Abiathar. Or we may leave it unexplained. They had the most elaborate rules for the preparation of the shewbread (\tous artous ts protheses\), the loaves of presentation, the loaves of the face or presence of God. It was renewed on the commencement of the sabbath and the old bread deposited on the golden table in the porch of the Sanctuary. This old bread was eaten by the priests as they came and went. This is what David ate.
rwp@Mark:4:11 @{Unto you is given the mystery of the kingdom of God} (\Humin to mustrion dedotai ts basileias tou theou\). See on ¯Matthew:13:11| for word \mustrion\. Here (Mark:4:11; strkjv@Matthew:13:11; strkjv@Luke:8:10|) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word {to know} (\gnnai\), but Mark's presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God's kingdom and it will come gradually to these men. {But unto them that are without} (\ekeinois de tois ex\). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. strkjv@Luke:8:10| has "to the rest" (\tois loipois\), strkjv@Matthew:13:11| simply "to them" (\ekeinois\). Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened. {That} (\hina\). Mark has the construction of the Hebrew "lest" of strkjv@Isaiah:6:9f|. with the subjunctive and so strkjv@Luke:8:10|, while strkjv@Matthew:13:13| uses causal \hoti\ with the indicative following the LXX. See on ¯Matthew:13:13| for the so-called causal use of \hina\. Gould on strkjv@Mark:4:12| has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably "preserves the original form of Jesus' saying." God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of \hina\ in Mark and Luke, there is probably some irony also in the sad words of Jesus. If \hina\ is given the causative use of \hoti\ in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see.
rwp@Mark:5:7 @{I adjure thee by God} (\horkiz se ton theon\). The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in strkjv@1:24|, which see. He calls Jesus here "son of the Most High God" (\huie tou theou tou hupsistou\) as in strkjv@Luke:8:28| (cf. strkjv@Genesis:14:18f.|). {Torment me not} (\m me basanisis\). Prohibition with \m\ and the ingressive aorist subjunctive. The word means to test metals and then to test one by torture (cf. our "third degree"). Same word in all three Gospels.
rwp@Mark:7:8 @{Ye leave the commandment of God} (\aphentes tn entoln tou theou\). Note the sharp contrast between the command of God and the traditions of men. Jesus here drives a keen wedge into the Pharisaic contention. They had covered up the Word of God with their oral teaching. Jesus here shows that they care more for the oral teaching of the scribes and elders than for the written law of God. The Talmud gives abundant and specific confirmation of the truthfulness of this indictment.
rwp@Mark:7:9 @{Full well do ye reject the commandment of God that ye may keep your traditions} (\kals atheteite tn entoln tou theou hina tn paradosin humn trste\). One can almost see the scribes withering under this terrible arraignment. It was biting sarcasm that cut to the bone. The evident irony should prevent literal interpretation as commendation of the Pharisaic pervasion of God's word. See my _The Pharisees and Jesus_ for illustrations of the way that they placed this oral tradition above the written law. See on ¯Matthew:15:7|.
rwp@Mark:7:13 @{Making void the word of God by your tradition} (\akurountes ton logon tou theou ti paradosei humn\). See on ¯Matthew:15:6| for the word \akurountes\, invalidating, a stronger word than \athetein\, to set aside, in verse 9|. See both used in strkjv@Galatians:3:15,17|. Setting aside does invalidate.
rwp@Mark:9:1 @{Till they see the kingdom of God come with power} (\hes an idsin tn basileian tou theou elluthuian en dunamei\). In strkjv@8:38| Jesus clearly is speaking of the second coming. To what is he referring in strkjv@9:1|? One is reminded of strkjv@Mark:13:32; strkjv@Matthew:24:36| where Jesus expressly denies that anyone save the Father himself (not even the Son) knows the day or the hour. Does he contradict that here? It may be observed that Luke has only "see the kingdom of God," while Matthew has "see the Son of man coming" (\erchomenon\, present participle, a process). Mark has "see the kingdom of God come" (\elluthuian\, perfect active participle, already come) and adds "with power." Certainly the second coming did not take place while some of those standing there still lived. Did Jesus mean that? The very next incident in the Synoptic Gospels is the Transfiguration on Mount Hermon. Does not Jesus have that in mind here? The language will apply also to the coming of the Holy Spirit on the great Day of Pentecost. Some see in it a reference to the destruction of the temple. It is at least open to question whether the Master is speaking of the same event in strkjv@Mark:8:38; strkjv@9:1|.
rwp@Mark:11:22 @{Have faith in God} (\echete pistin theou\). Objective genitive \theou\ as in Gal strkjv@2:26; strkjv@Romans:3:22,26|. That was the lesson for the disciples from the curse on the fig tree so promptly fulfilled. See this point explained by Jesus in strkjv@Matthew:21:21| which see for "this mountain" also.
rwp@Mark:12:24 @{Is it not for this cause that ye err?} (\Ou dia touto plansthe;\). Mark puts it as a question with \ou\ expecting the affirmative answer. Matthew puts it as a positive assertion: "Ye are." \Planaomai\ is to wander astray (cf. our word _planet_, wandering stars, \asteres plantai\, strkjv@Jude:1:13|) like the Latin _errare_ (our _error_, err). {That ye know not the scriptures} (\m eidotes tas graphas\). The Sadducees posed as men of superior intelligence and knowledge in opposition to the traditionalists among the Pharisees with their oral law. And yet on this very point they were ignorant of the Scriptures. How much error today is due to this same ignorance among the educated! {Nor the power of God} (\mde tn dunamin tou theou\). The two kinds of ignorance generally go together (cf. strkjv@1Corinthians:15:34|).
rwp@Mark:15:43 @{A councillor of honourable estate} (\euschmn bouleuts\). A senator or member of the Sanhedrin of high standing, rich (Matthew:27:57|). {Looking for the Kingdom of God} (\n prosdechomenos tn basileian tou theou\). Periphrastic imperfect. Also strkjv@Luke:23:51|. The very verb used by Luke of Simeon and Anna (Luke:2:25,38|). strkjv@Matthew:27:57| calls him "Jesus' disciple" while strkjv@John:19:38| adds "secretly for fear of the Jews." He had evidently taken no public stand for Jesus before now. {Boldly} (\tolmsas\). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem.
rwp@Mark:16:19 @{Was received up into heaven} (\anelmpth eis ton ouranon\). First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke:24:50f.|) and strkjv@Acts:1:9-11|. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (16:15-18|), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke:24:50|) at the close of the forty days (Acts:1:3|) and so after the return from Galilee (Matthew:28:16|). {Sat down at the right hand of God} (\ekathisen ek dexin tou theou\). Swete notes that the author "passes beyond the field of history into that of theology," an early and most cherished belief (Acts:7:55f.; strkjv@Romans:8:34; strkjv@Ephesians:1:20; strkjv@Colossians:3:1; strkjv@Hebrews:1:3; strkjv@8:1; strkjv@10:12; strkjv@12:2; strkjv@1Peter:3:22; strkjv@Revelation:3:21|).
rwp@Matthew:3:16 @{The Spirit of God descending as a dove} (\pneuma theou katabainon hsei peristeran\). It is not certain whether Matthew means that the Spirit of God took the form of a dove or came upon Jesus as a dove comes down. Either makes sense, but Luke (Luke:3:22|) has it "in bodily form as a dove" and that is probably the idea here. The dove in Christian art has been considered the symbol of the Holy Spirit.
rwp@Matthew:4:3 @{If thou art the Son of God} (\ei huios ei tou theou\). More exactly, "If thou art Son of God," for there is no article with "Son." The devil is alluding to the words of the Father to Jesus at the baptism: "This is my Son the Beloved." He challenges this address by a condition of the first class which assumes the condition to be true and deftly calls on Jesus to exercise his power as Son of God to appease his hunger and thus prove to himself and all that he really is what the Father called him. {Become bread} (\artoi genntai\). Literally, "that these stones (round smooth stones which possibly the devil pointed to or even picked up and held) become loaves" (each stone a loaf). It was all so simple, obvious, easy. It would satisfy the hunger of Christ and was quite within his power. {It is written} (\gegraptai\). Perfect passive indicative, stands written and is still in force. Each time Jesus quotes Deuteronomy to repel the subtle temptation of the devil. Here it is strkjv@Deuteronomy:8:3| from the Septuagint. Bread is a mere detail (Bruce) in man's dependence upon God.
rwp@Matthew:8:29 @{Thou Son of God} (\huie tou theou\). The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil's agents. They know that there is nothing in common between them and the Son of God (\hmin kai soi\, ethical dative) and they fear torment "before the time" (\pro kairou\). Usually \ta daimonia\ is the word in the New Testament for demons, but in strkjv@8:31| we have \hoi daimones\ (the only example in the N.T.). \Daimonion\ is a diminutive of \daimn\. In Homer \daimn\ is used synonymously with \theos\ and \thea\. Hesiod employed \daimn\ of men of the golden age as tutelary deities. Homer has the adjective \daimonios\ usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (_History of Greece_) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See strkjv@1Corinthians:10:20f.; strkjv@1Timothy:4:1; strkjv@Revelation:9:20; strkjv@16:13f|. In the Gospels demons are the same as unclean spirits (Mark:5:12,15; strkjv@3:22,30; strkjv@Luke:4:33|). The demons are disturbers (Vincent) of the whole life of man (Mark:5:2f.; strkjv@7:25; strkjv@Matthew:12:45; strkjv@Luke:13:11,16|).
rwp@Matthew:15:6 @{Ye have made void the word of God} (\ekursate ton logon tou theou\). It was a stinging indictment that laid bare the hollow pretence of their quibbles about handwashing. \Kuros\ means force or authority, \akuros\ is without authority, null and void. It is a late verb, \akuro\ but in the LXX, Gal strkjv@3:17|; and in the papyri Adjective, verb, and substantive occur in legal phraseology like cancelling a will, etc. The moral force of God's law is annulled by their hairsplitting technicalities and immoral conduct.
rwp@Matthew:16:16 @Peter is the spokesman now: "Thou art the Christ, the Son of the living God" (\Su ei ho Christos ho huios tou theou tou zntos\). It was a noble confession, but not a new claim by Jesus. Peter had made it before (John:6:69|) when the multitude deserted Jesus in Capernaum. Since the early ministry (John 4) Jesus had avoided the word Messiah because of its political meaning to the people. But now Peter plainly calls Jesus the Anointed One, the Messiah, the Son of the God the living one (note the four Greek articles). This great confession of Peter means that he and the other disciples believe in Jesus as the Messiah and are still true to him in spite of the defection of the Galilean populace (John 6).
rwp@Matthew:21:12 @{Cast out} (\exebalen\). Drove out, assumed authority over "the temple of God" (probably correct text with \tou theou\, though only example of the phrase). John (John:2:14|) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of {the money-changers} (\tn kollubistn\, from \kollubos\, a small coin) were overturned. See on ¯17:24| for the need of the change for the temple tax. The doves were the poor man's offering.
rwp@Matthew:26:61 @{I am able to destroy the temple of God} (\dunamai katalusai ton naon tou theou\). What he had said (John:2:19|) referred to the temple of his body which they were to destroy (and did) and which he would raise again in three days as he did. It was a pitiful perversion of what Jesus had said and even so the two witnesses disagreed in their misrepresentation (Mark:14:59|).
rwp@Matthew:26:63 @{Held his peace} (\esipa\). Kept silent, imperfect tense. Jesus refused to answer the bluster of Caiaphas. {I adjure thee by the living God} (\exorkiz se kata tou theou tou zntos\). Songs:Caiaphas put Jesus on oath in order to make him incriminate himself, a thing unlawful in Jewish jurisprudence. He had failed to secure any accusation against Jesus that would stand at all. But Jesus did not refuse to answer under solemn oath, clearly showing that he was not thinking of oaths in courts of justice when he prohibited profanity. The charge that Caiaphas makes is that Jesus claims to be the Messiah, the Son of God. To refuse to answer would be tantamount to a denial. Songs:Jesus answered knowing full well the use that would be made of his confession and claim.
rwp@Matthew:27:40 @{If thou art the Son of God} (\ei huios ei tou![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}