NT.filter - rwp wish:
rwp@
1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunztts tou ainos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunztts\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunztts\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzte\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi emranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \mrain\ from \mros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ain\ (age), orderly arrangement, then the non-Christian cosmos.
rwp@1Corinthians:1:21 @{Seeing that} (\epeid\). Since (\epei\ and \d\) with explanatory \gar\. {Through its wisdom} (\dia ts sophias\). Article here as possessive. The two wisdoms contrasted. {Knew not God} (\ouk egn\). Failed to know, second aorist (effective) active indicative of \ginsk\, solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God's wisdom has reduced the self-wise world to ignorance" (Findlay). {Through the foolishness of the preaching} (\dia ts mrias tou krugmatos\). Perhaps "proclamation" is the idea, for it is not \kruxis\, the act of heralding, but \krugma\, the message heralded or the proclamation as in verse 23|. The metaphor is that of the herald proclaiming the approach of the king (Matthew:3:1; strkjv@4:17|). See also \krugma\ in strkjv@1Corinthians:2:4; strkjv@2Timothy:4:17|. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God's wisdom and good-pleasure (\eudoksan\). The foolishness of preaching is not the preaching of foolishness. {To save them that believe} (\ssai tous pisteuontas\). This is the heart of God's plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God's wisdom.
rwp@1Corinthians:2:6 @{Among the perfect} (\en tois teleiois\). Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (3:1|) and adults or grown men (common use of \teleios\ for relative perfection, for adults, as is in strkjv@1Corinthians:14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13; strkjv@Hebrews:5:14|). Some were simply old babes and unable in spite of their years to digest solid spiritual food, "the ample teaching as to the Person of Christ and the eternal purpose of God. Such 'wisdom' we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This 'wisdom' is discerned in the Gospel of John, as compared with the other Evangelists" (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity. {Of this world} (\tou ainos toutou\). This age, more exactly, as in strkjv@1:20|. This wisdom does not belong to the passing age of fleeting things, but to the enduring and eternal (Ellicott). {Which are coming to naught} (\tn katargoumenn\). See on ¯1:28|. Present passive participle genitive plural of \katarge\. The gradual nullification of these "rulers" before the final and certain triumph of the power of Christ in his kingdom.
rwp@1Corinthians:3:19 @{Foolishness with God} (\mria para ti thei\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalambann\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgii\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).
rwp@1Corinthians:4:8 @{Already are ye filled?} (\d kekoresmenoi este?\). Perfect passive indicative, state of completion, of \korennumi\, old Greek verb to satiate, to satisfy. The only other example in N.T. is strkjv@Acts:27:38| which see. Paul may refer to strkjv@Deuteronomy:31:20; strkjv@32:15|. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. {Already ye are become rich} (\d eploutsate\). Note change to ingressive aorist indicative of \ploute\, old verb to be rich (cf. strkjv@2Corinthians:8:9|). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke:22:29f.; strkjv@1Thessalonians:2:12; strkjv@2Timothy:2:12|). {Ye have reigned without us} (\chris hmn ebasileusate\). Withering sarcasm. Ye became kings without our company. Some think that Paul as in strkjv@3:21| is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. {I would that ye did reign} (\kai ophelon ge ebasileusate\). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by \ophelon\ and the aorist indicative instead of \ei gar\ and the aorist indicative (the ancient idiom). See Robertson, _Grammar_, p. 1003, for the construction with particle \ophelon\ (an unaugmented second aorist form). {That we also might reign with you} (\hina kai hmeis humin sunbasileusmen\). Ironical contrast to \chris hmn ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.
rwp@1Corinthians:5:1 @{Actually} (\hols\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pants\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiaut\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\htis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\hste gunaika tina tou patros echein\). "Songs:as (usual force of \hste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.
rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\graios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kain ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hmn etuth Christos\). First aorist passive indicative of \thu\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-th\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.
rwp@1Corinthians:5:8 @{Wherefore let us keep the feast} (\hste heortazmen\). Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1Corinthians:16:8|). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians. {With the leaven of malice and wickedness} (\en zumi kakias kai ponrias\). Vicious disposition and evil deed. {With the unleavened bread of sincerity and truth} (\en azumois eilikrinias kai altheias\). No word for "bread." The plural of \azumois\ may suggest "elements" or "loaves." \Eilikrinia\ (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of \heil\ or \hel\, sunlight, and \krin\, to judge by the light of the sun, holding up to the light. \Altheia\ (truth) is a common word from \alths\ (true) and this from \a\ privative and \lth\ (\lathein, lanthan\, to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note strkjv@Romans:1:18| where Paul pictures those who are holding down the truth in unrighteousness.
rwp@1Corinthians:6:4 @{If then ye have to judge things pertaining to this life} (\bitika men oun kritria ean echte\). Note emphatic position (proleptic) of \bitika kritria\ (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, \ean echte\). If \kathizete\ (do ye set) is indicative and interrogative, then by "who are of no account in the church" (\tous exouthenmenous en ti ekklsii\) Paul means the heathen as in verse 1|. If \kathizete\ be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.
rwp@1Corinthians:6:15 @{Members of Christ} (\mel Christou\). Old word for limbs, members. Even the Stoics held the body to be common with the animals (Epictetus, _Diss_. l. iii. 1) and only the reason like the gods. Without doubt some forms of modern evolution have contributed to the licentious views of animalistic sex indulgence, though the best teachers of biology show that in the higher animals monogamy is the rule. The body is not only adapted for Christ (verse 13|), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on (12:12-31; strkjv@Ephesians:4:11-16; strkjv@5:30|). {Shall I then take away?} (\aras oun;\). First aorist active participle of \air\, old verb to snatch, carry off like Latin _rapio_ (our rape). {Make} (\pois\). Can be either future active indicative or first aorist active subjunctive (deliberative). Either makes good sense. The horror of deliberately taking "members of Christ" and making them "members of a harlot" in an actual union staggers Paul and should stagger us. {God forbid} (\m genoito\). Optative second aorist in a negative wish for the future. {May it not happen!} The word "God" is not here. The idiom is common in Epictetus though rare in the LXX. Paul has it thirteen times and Luke once (Luke:20:16|).
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:7:10 @{To the married} (\tois gegamkosin\). Perfect active participle of \game\, old verb, to marry, and still married as the tense shows. {I give charge} (\paraggell\). Not mere wish as in verses 7,8|. {Not I, but the Lord} (\ouk eg alla ho kurios\). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in strkjv@Matthew:5:31f.; strkjv@19:3-12; strkjv@Mark:10:9-12; strkjv@Luke:16:18|. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In strkjv@Mark:10:9| we have from Christ: "What therefore God joined together let not man put asunder" (\m chorizet\). {That the wife depart not from her husband} (\gunaika apo andros m choristhnai\). First aorist passive infinitive (indirect command after \paraggell\) of \choriz\, old verb from adverbial preposition \chris\, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark:10:12|). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin_ (Robertson, _Grammar_, p. 817).
rwp@1Corinthians:7:35 @{For your own profit} (\pros to humn autn sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \humn autn\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal\ is second aorist active subjunctive of \epiball\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschmon\). Old adjective (\eu\, well, \schmn\, shapely, comely, from \schma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kurii\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispasts\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa\, to draw around (Luke:10:40|).
rwp@1Corinthians:7:36 @{That he behaveth himself unseemly} (\aschmonein\). Old verb, here only in N.T., from \aschmn\ (1Corinthians:12:23|), from \a\ privative and \schma\. Occurs in the papyri. Infinitive in indirect discourse after \nomizei\ (thinks) with \ei\ (condition of first class, assumed as true). {If she be past the flower of her age} (\ean i huperakmos\). Old word, only here in N.T., from \huper\ (over) and \akm\ (prime or bloom of life), past the bloom of youth, _superadultus_ (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. {If need so requireth} (\kai houts opheilei ginesthai\). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' _Andromache_, 987). {Let them marry} (\gameitsan\). Present active plural imperative (long form).
rwp@1Corinthians:7:37 @{To keep his own virgin daughter} (\trein tn heautou parthenon\). This means the case when the virgin daughter does not wish to marry and the father agrees with her, {he shall do well} (\kals poisei\).
rwp@1Corinthians:8:9 @{Take heed} (\blepete\). A warning to the enlightened. {Lest by any means} (\m ps\). Common construction after verbs of caution or fearing, \m ps\ with aorist subjunctive \gentai\. {This liberty of yours} (\h exousia humn haut\). \Exousia\, from \exestin\, means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. {A stumbling-block to the weak} (\proskomma tois asthenesin\). Late word from \proskopt\, to cut against, to stumble against. Songs:an obstacle for the foot to strike. In strkjv@Romans:14:13| Paul uses \skandalon\ as parallel with \proskomma\. We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. _Noblesse oblige_. The enlightened must consider the welfare of the unenlightened, else he does not have love.
rwp@1Corinthians:9:23 @{That I may be a joint partaker thereof} (\hina sunkoinnos autou genmai\). Literally, That I may become co-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. \Sunkoinnos\ is a compound word (\sun\, together with, \koinnos\, partner or sharer). We have two genitives with it in strkjv@Phillipians:1:7|, though \en\ and the locative is used in strkjv@Revelation:1:9|. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.
rwp@1Corinthians:10:18 @{After the flesh} (\kata sarka\). The literal Israel, the Jewish people, not the spiritual Israel (\Isral kata pneuma\) composed of both Jews and Gentiles, the true children of faith (Romans:2:28; strkjv@9:8; Gal strkjv@3:7|). {Communion with the altar} (\koinnoi tou thusiastriou\). Same idea in \koinnoi\ participators in, partners in, sharers in (with objective genitive). The word \thusiastrion\ is from late verb \thusiaz\, to offer sacrifice, and that from \thusia\, sacrifice, and that from \thu\, common verb to slay, to sacrifice (verse 20|). The Israelites who offer sacrifices have a spiritual participation in the altar.
rwp@1Corinthians:11:3 @{But I would have you know} (\thel de humas eidenai\). But I wish you to know, censure in contrast to the praise in verse 2|. {The head of Christ is God} (\kephal tou Christou ho theos\). Rather, God is the head of Christ, since \kephal\ is anarthrous and predicate.
rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaph\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti eggertai\). Perfect passive indicative, not \gerth\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\ti hmeri ti triti\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|). The other expression occasionally found "after three days" (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1| for record of the empty tomb on the first day of the week (the third day).
rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \prtn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heauti tithet thsaurizn\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thsauriz\). Have the habit of doing it, \tithet\ (present imperative). {As he may prosper} (\hoti ean euodtai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euodtai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euodthi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.
rwp@1John:2:18 @{It is the last hour} (\eschat hra estin\). This phrase only here in N.T., though John often uses \hra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kaths kousate\). First aorist active indicative of \akou\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.
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:5:13 @{I have written} (\egrapsa\). Not epistolary aorist, but refers to verses 1-12| of this Epistle as in strkjv@2:26| to the preceding verses. {That ye may know} (\hina eidte\). Purpose clause with \hina\ and the second perfect active subjunctive of \oida\, to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John:20:31|) and to know that they have it, but not with flippant superficiality (2:3ff.|). {Unto you that believe on} (\tois pisteuousin eis\). Dative of the articular present active participle of \pisteu\ and \eis\ as in verse 10|. For this use of \onoma\ (name) with \pisteu\ see strkjv@3:23; strkjv@John:2:23|.
rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cphs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Simn\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Isou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Isou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Isou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \kltoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidmois\). Late double compound adjective (\para, epidmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diaspors\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.
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: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:3:10 @{For} (\gar\). Reason for the entire exhortation in verses 8,9| and introducing in verses 10-12| a quotation from strkjv@Psalms:34:13-17| with some slight changes. {Would love life} (\theln zn agapin\). "Wishing to love life." This present life. The LXX expressions are obscure Hebraisms. The LXX has \agapn\ (participle present active of \agapa\, not the infinitive \agapin\. {Let him refrain} (\pausat\). Third person singular first aorist active imperative of \pau\ to make stop, whereas the LXX has \pauson\ (second person singular). {His tongue} (\tn glssan\). See strkjv@James:3:1-12|. {That they speak no guile} (\tou m lalsai dolon\). Purpose clause with genitive article \tou\ (negative \m\) and the first aorist active infinitive of \lale\. But it can also be explained as the ablative case with the redundant negative \m\ after a verb of hindering (\pausat\) like strkjv@Luke:4:42|. See Robertson, _Grammar_, p. 1061. "Let him refrain his lips from speaking guile."
rwp@1Peter:3:13 @{That will harm you} (\ho kaksn humas\). Future active articular participle of \kako\, old verb (from \kakos\, bad) as in strkjv@Acts:7:6,19|. Any real hurt, either that wishes to harm you or that can harm. See the words in strkjv@Isaiah:50:9|. {If ye be} (\ean gensthe\). Rather, "if ye become" (condition of third class with \ean\ and second aorist middle subjunctive of \ginomai\). {Zealous of that which is good} (\tou agathou zltai\). "Zealots for the good" (objective genitive after \zltai\ (zealots, not zealous), old word from \zlo\ (1Corinthians:12:12|).
rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\ti ekklsii Thessaloniken\). The dative case in address. Note absence of the article with \Thessaloniken\ because a proper name and so definite without it. This is the common use of \ekklsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en thei patri kai kurii Jsou Christi\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \thei patri\ and \kurii Jsou Christi\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\stra Isoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirn\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair\, rejoice) from which \charizomai\ comes. {Peace} (\eirn\) is more than the Hebrew _shalm_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.
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:2:4 @{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:2:14 @{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:2:19 @{Crown of glorying} (\stephanos kauchses\). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come. {At his coming} (\en ti autou parousii\). This word \parousia\ is untechnical (just _presence_ from \pareimi\) in strkjv@2Thessalonians:2:9; strkjv@1Corinthians:16:17; strkjv@2Corinthians:7:6f.; strkjv@10:10; strkjv@Phillipians:1:26; strkjv@2:12|. But here (also strkjv@1Thessalonians:3:13; strkjv@4:15; strkjv@5:23; strkjv@2Thessalonians:2:1,8; strkjv@1Corinthians:15:23|) we have the technical sense of the second coming of Christ. Deissmann (_Light from the Ancient East_, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming." The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.
rwp@1Thessalonians:3:11 @{Our God and Father himself} (\autos ho theos kai patr hmn\). Note one article with both substantives for one person. {And our Lord Jesus} (\kai ho Kurios hmn Isous\). Separate article here with \Isous\. In strkjv@Titus:2:13; strkjv@2Peter:1:1| only one article (not two) treating "our God and Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus Christ" in strkjv@2Peter:1:11; strkjv@2:20; strkjv@3:18|. {Direct our way} (\kateuthunai tn hodon hmn\). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of \kateuthun\, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from \m genoito\ ({may it not come to pass}) the optative in a wish of the third person is found in N.T. only in strkjv@1Thessalonians:3:11,12; strkjv@5:23; strkjv@2Thessalonians:2:17; strkjv@3:5,16; strkjv@Romans:15:5,13|.
rwp@1Thessalonians:3:12 @{The Lord} (\ho Kurios\). The Lord Jesus. Paul prays to Christ. {Make you to increase} (\humas pleonasai\). First aorist active optative (wish for future) of \pleonaz\, late verb from \pleon\ (more), {to superabound}. {And abound} (\perisseusai\). First aorist active optative (wish for future) of \perisseu\ from \perissos\, old verb, to be over (common in N.T.). It is hard to see much difference between the two verbs.
rwp@1Thessalonians:4:5 @{Not in the passion of lust} (\m en pathei epithumias\). Plain picture of the wrong way for the husband to come to marriage. {That know not God} (\ta m eidota ton theon\). Second perfect participle of \oida\. The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God.
rwp@1Thessalonians:4:13 @{We would not have} (\ou thelomen\). We do not wish. {You ignorant} (\humas agnoein\). Old word, not to know (\a\ privative, \gno-\, root of \ginsk\). No advantage in ignorance of itself. {Concerning them that fall asleep} (\peri tn koimmenn\). Present passive (or middle) participle (Aleph B) rather than the perfect passive \kekoimmenn\ of many later MSS. From old \koima\, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John:11:11|) and N.T. generally (cf. our word _cemetery_). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. {Even as the rest which have no hope} (\kaths hoi loipoi hoi m echontes elpida\). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.
rwp@1Thessalonians:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale\, the compound adjective (\oligos\, little or small, \psuch\, soul), small-souled, little-souled, late word in LXX. The verb \oligopsuche\ occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line. {Support the weak} (\antechesthe tn asthenn\). Middle voice with genitive of \antech\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!
rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos ts eirns\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai hums\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotels\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\humn to pneuma kai h psuch kai to sma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuch\, mind \nous\, heart \kardia\, the inward man \ho es anthrpos\) and the outer man (\sma, ho ex anthrpos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklron trthei\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempts\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en ti parousii\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).
rwp@1Thessalonians:5:27 @{I adjure you by the Lord} (\enorkiz humas ton Kurion\). Late compound for old \horkiz\ (Mark:5:7|), to put one on oath, with two accusatives (Robertson, _Grammar_, pp. 483f.). Occurs in inscriptions. {That this epistle be read unto all the brethren} (\anagnsthnai tn epistoln pasin tois adelphois\). First aorist passive infinitive of \anaginsk\ with accusative of general reference in an indirect command. Clearly Paul wrote for the church as a whole and wished the epistles read aloud at a public meeting. In this first epistle we see the importance that he attaches to his epistles.
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:2:10 @{Becometh} (\prepei\). Old word for seemly. Paul wishes women to wear "becoming" clothes, but \theosebeian\ (godliness, from \theosebs\, strkjv@John:9:31|, \theos, sebomai\, worship) is part of the "style" desired. Only here in N.T. Good dress and good works combined.
rwp@1Timothy:4:14 @{Neglect not} (\m amelei\). Present active imperative in prohibition of \amele\, old verb, rare in N.T. (Matthew:22:5; strkjv@1Timothy:4:14; strkjv@Hebrews:2:3; strkjv@8:9|). From \amels\ (\a\ privative and \melei\, not to care). Use with genitive. {The gift that is in thee} (\tou en soi charismatos\). Late word of result from \charizomai\, in papyri (Preisigke), a regular Pauline word in N.T. (1Corinthians:1:7; strkjv@2Corinthians:1:11; strkjv@Romans:1:11|; etc.). Here it is God's gift to Timothy as in strkjv@2Timothy:1:6|. {By prophecy} (\dia prophteias\). Accompanied by prophecy (1:18|), not bestowed by prophecy. {With the laying on of the hands of the presbytery} (\meta epitheses tn cheirn tou presbuteriou\). In strkjv@Acts:13:2f.|, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again \meta\ does not express instrument or means, but merely accompaniment. In strkjv@2Timothy:1:6| Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1:3|). \Epithesis\ (\from epitithmi\, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, strkjv@2Timothy:1:16; strkjv@Acts:8:18; strkjv@Hebrews:6:2|, but the verb \epitithmi\ with \tas cheiras\ more frequently (Acts:6:6| of the deacons; strkjv@8:19; strkjv@13:3; strkjv@1Timothy:5:22|, etc.). \Presbuterion\ is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke:22:66; strkjv@Acts:22:5|), then (here only in N.T.) of Christian elders (common in Ignatius), though \presbuteros\ (elder) for preachers (bishops) is common (Acts:11:30; strkjv@15:2; strkjv@20:17|, etc.).
rwp@2Corinthians:1:5 @{The sufferings of Christ} (\ta pathmata tou Christou\). Subjective genitive, Christ's own sufferings. {Abound unto us} (\perisseuei eis hmas\). Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (4:10f.; strkjv@Romans:8:17; strkjv@Phillipians:3:10; strkjv@Colossians:1:24|). {Through Christ} (\dia tou Christou\). The overflow (\perisseuei\) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans:8:17; strkjv@1Peter:4:13|).
rwp@2Corinthians:1:15 @{Confidence} (\pepoithsei\). This late word (LXX Philo, Josephus) is condemned by the Atticists, but Paul uses it a half dozen times (3:4| also). {I was minded to come} (\eboulomn elthein\). Imperfect, I was wishing to come, picturing his former state of mind. {Before unto you} (\proteron pros humas\). This was his former plan (\proteron\) while in Ephesus to go to Achaia directly from Ephesus. This he confesses in verse 16| "and by you to pass into Macedonia." {That ye might have a second benefit} (\hina deuteran charin schte\). Or second "joy" if we accept \charan\ with Westcott and Hort. This would be a real second blessing (or joy) if they should have two visits from Paul.
rwp@2Corinthians:2:1 @{That I would not come again to you with sorrow} (\to m palin en lupi pros humas elthein\). Articular second aorist active infinitive with negative \m\ in apposition with \touto\ (this) preceding. What does Paul mean by "again" (\palin\)? Had he paid another visit besides that described in strkjv@Acts:18| which was in sorrow (\en lupi\)? Or does he mean that having had one joyful visit (that in strkjv@Acts:18|) he does not wish the second one to be in sorrow? Either interpretation is possible as the Greek stands and scholars disagree. Songs:in strkjv@12:14| "The third time I am ready to come" may refer to the proposed second visit (1:15f.|) and the present plan (a third). And so as to strkjv@13:1|. There is absolutely no way to tell clearly whether Paul had already made a second visit. If he had done so, it is a bit odd that he did not plainly say so in strkjv@1:15f.| when he is apologizing for not having made the proposed visit ("a second benefit").
rwp@2Corinthians:2:5 @{If any} (\ei tis\). Scholars disagree whether Paul refers to strkjv@1Corinthians:5:1|, where he also employs \tis, toioutos\, and \Satans\ as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name. {But in part} (\alla apo merous\). "But to some extent to you all." The whole Corinthian Church has been injured in part by this man's wrongdoing. There is a parenthesis ({that I press not too heavily}, \hina m epibar\) that interrupts the flow of ideas. \Epibare\, to put a burden on (\epi, baros\), is a late word, only in Paul in N.T. (here and strkjv@1Thessalonians:2:9; strkjv@2Thessalonians:3:8|). He does not wish to give pain by too severe language.
rwp@2Corinthians:5:4 @{Not for that we would be unclothed} (\eph' hi ou thelomen ekdusasthai\). Rather, "For that (\eph' hi\) we do not wish to put off the clothing, but to put it on" (\all' ependusasthai\). The transposition of the negative \ou\ weakens the sense. Paul does not wish to be a mere disembodied spirit without his spiritual garment. {That what is mortal may be swallowed up of life} (\hina katapothi to thnton hupo ts zs\). "Only what is mortal perishes; the personality, consisting of soul and body, survives," (Plummer). See on ¯1:22| for "the earnest of the spirit."
rwp@2Corinthians:5:12 @{As giving you occasion of glorying} (\aphormn didontes humin kauchmatos\). An old Greek word (\apo, horm\, onset, rush), a base of operations, material with which to glory, as we say "a tip" only much more. {That ye may have wherewith to answer} (\hina echte pros\). Literally, "That ye may have something against (for facing those, etc.)." Paul wishes his champions in Corinth to know the facts. {In appearance, and not in heart} (\en prospi kai m en kardii\). He means the Judaizers who were braggarts about their orthodox Judaism.
rwp@2Corinthians:5:16 @{Henceforth} (\apo tou nun\). From the time that we gained this view of Christ's death for us. {After the flesh} (\kata sarka\). According to the flesh, the fleshy way of looking at men. He, of course, knows men "in the flesh (\en ti sarki\), but Paul is not speaking of that. Worldly standards and distinctions of race, class, cut no figure now with Paul (Galatians:3:28|) as he looks at men from the standpoint of the Cross of Christ. {Even though we have known Christ after the flesh} (\ei kai egnkamen kata sarka Christon\). Concessive clause (\ei kai\, if even or also) with perfect active indicative. Paul admits that he had once looked at Christ \kata sarka\, but now no longer does it. Obviously he uses \kata sarka\ in precisely the same sense that he did in verse 15| about men. He had before his conversion known Christ \kata sarka\, according to the standards of the men of his time, the Sanhedrin and other Jewish leaders. He had led the persecution against Jesus till Jesus challenged and stopped him (Acts:9:4|). That event turned Paul clean round and he no longer knows Christ in the old way \kata sarka\. Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here.
rwp@2Corinthians:7:2 @{Open your hearts to us} (\chrsate hmas\). Old verb (from \chros\, place), to leave a space, to make a space for, and transitive here as in strkjv@Matthew:19:11|. He wishes no further \stenochria\, tightness of heart, in them (6:12|). "Make room for us in your hearts." He makes this plea to all, even the stubborn minority. {We wronged no man} (\oudena diksamen\). A thing that every preacher ought to be able to say. Cf. strkjv@4:2; strkjv@1Thessalonians:2:3; strkjv@Acts:20:26f|. {We corrupted no man} (\oudena ephtheiramen\). We ruined no one. "It may refer to money, or morals, or doctrine" (Plummer). He is answering the Judaizers. {We took advantage of no man} (\oudena epleonektsamen\). That charge was made in Thessalonica (1Thessalonians:4:6|) which see for this late verb and also on ¯2Corinthians:2:11|. He got the best of (note \pleon\ more in the root) no one in any evil way.
rwp@2Corinthians:9:4 @{If there come with me any of Macedonia and find you unprepared} (\ean elthsin sun emoi Makedones kai heursin humas aparaskeuastous\). Condition of third class (undetermined, but stated as a lively possibility) with \ean\ and the second aorist active subjunctive (\elthsin, heursin\), a bold and daring challenge. \Aparaskeuastos\ is a late and rare verbal adjective from \paraskeuaz\ with \a\ privative, only here in the N.T. {Lest by any means we should be put to shame} (\m ps kataischunthmen hmeis\). Negative purpose with first aorist passive subjunctive of \kataischun\ (see on ¯7:14|) in the literary plural. {That we say not, ye} (\hina m legmen humeis\). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. {Confidence} (\hupostasei\). This word, common from Aristotle on, comes from \huphistmi\, to place under. It always has the notion of substratum or foundation as here; strkjv@11:17; strkjv@Hebrews:1:3|. The papyri give numerous examples (Moulton and Milligan's _Vocabulary_) of the word for "property" in various aspects. Songs:in strkjv@Hebrews:11:1| "faith is the title-deed of things hoped for." In the LXX it represents fifteen different Hebrew words.
rwp@2Corinthians:11:1 @{Would that ye could bear with me} (\ophelon aneichesthe mou\). _Koin_ way of expressing a wish about the present, \ophelon\ (as a conjunction, really second aorist active indicative of \opheil\ without augment) and the imperfect indicative instead of \eithe\ or \ei gar\ (Robertson, _Grammar_, p. 1003). Cf. strkjv@Revelation:3:15|. See strkjv@Galatians:5:12| for future indicative with \ophelon\ and strkjv@1Corinthians:4:8| for aorist. \Mou\ is ablative case after \aneichesthe\ (direct middle, hold yourselves back from me). There is a touch of irony here. {Bear with me} (\anechesthe mou\). Either imperative middle or present middle indicative (ye do bear with me). Same form. {In a little foolishness} (\mikron ti aphrosuns\). Accusative of general reference (\mikron ti\). "Some little foolishness" (from \aphrn\, foolish). Old word only in this chapter in N.T.
rwp@2Corinthians:11:24 @{Five times received I forty stripes save one} (\pentakis tesserakonta para mian elabon\). The Acts and the Epistles are silent about these Jewish floggings (Matthew:27:36|). See on ¯Luke:12:47| for omission of \plgas\ (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deuteronomy:25:1-3|). Cf. Josephus (_Ant_. IV. 8, 1, 21).
rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \listn\, not \kleptn\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethnn\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.
rwp@2Corinthians:13:7 @{Though we be as reprobate} (\hmeis de hs adokimoi men\). Literally, "And that" (\hina de\). Paul wishes them to do no wrong (\kakon mden\). He has no desire to exercise his apostolic authority and "appear approved" (\dokimoi phanmen\, second aorist passive subjunctive of \phain\). He had far rather see them do "the noble thing" (\to kalon\) even if it should make him appear disapproved after all that he has said.
rwp@2Corinthians:13:12 @{With a holy kiss} (\en hagii philmati\). In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a "pax-board" which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!
rwp@2John:1:2 @{For the truth's sake} (\dia tn altheian\). Repetition of the word, one of which John is very fond (1John:1:6|, "the truth, as revealed by the Christ, and gradually unfolded by the Spirit, who is truth" (Brooke). {Which abideth in us} (\tn menousan en hmin\). See strkjv@John:17:19| for "sanctified in truth" and strkjv@1John:2:6| for abiding in Christ, and so it includes all who are in Christ. {It shall be with us} (\meth' hmn estai\). Confident assertion, not a mere wish. Note the order of the words, "With us it shall be" (\estai\ future middle of \eimi\).
rwp@2John:1:3 @{Shall be with us} (\estai meth' hmn\). He picks up the words before in reverse order. Future indicative here, not a wish with the optative (\eie\) as we have in strkjv@1Peter:1:2; strkjv@2Peter:1:2|. The salutation is like that in the Pastoral Epistles: "\Charis\, the wellspring in the heart of God; \eleos\, its outpourings; \eirn\, its blessed effect" (David Smith). {And from Jesus Christ} (\kai para Isou Christou\). The repetition of \para\ (with the ablative) is unique. "It serves to bring out distinctly the twofold personal relation of man to the Father and to the Son" (Westcott). "The Fatherhood of God, as revealed by one who being His Son _can_ reveal the Father, and who as man (\Isou\) can make him known to men" (Brooke).
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@Info_1Thessalonians @ This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first. strkjv@2Thessalonians:1:1 @{Paul, etc.} (\Paulos, etc.\). This address or superscription is identical with that in strkjv@1Thessalonians:1:1| save that our (\hmn\) is added after {Father} (\patri\).
rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katechn\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. {To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en ti autou kairi\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.
rwp@2Thessalonians:2:15 @{Songs:then} (\ara oun\). Accordingly then. The illative \ara\ is supported (Ellicott) by the collective \oun\ as in strkjv@1Thessalonians:5:6; strkjv@Galatians:6:10|, etc. Here is the practical conclusion from God's elective purpose in such a world crisis. {Stand fast} (\stkete\). Present imperative active of the late present \stko\ from \hestka\ (perfect active of \histmi\). See on ¯1Thessalonians:3:8|. {Hold the traditions} (\krateite tas paradoseis\). Present imperative of \krate\, old verb, to have masterful grip on a thing, either with genitive (Mark:1:31|) or usually the accusative as here. \Paradosis\ (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians:1:14|), but the word is a perfectly legitimate one for teaching whether oral, {by word} (\dia logou\), or written, {by epistle of ours} (\di' epistols hmn\). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in strkjv@1Corinthians:11:23| says: "I received from the Lord what I also handed over (\paredka\) unto you." He praises them because ye "hold fast the traditions even as I delivered them unto you." The {tradition} may be merely that of men and so worthless and harmful in place of the word of God (Mark:7:8; strkjv@Colossians:2:6-8|). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. {Which ye were taught} (\has edidachthte\). First aorist passive indicative of \didask\, to teach, retaining the accusative of the thing in the passive as is common with this verb like _doce_ in Latin and teach in English.
rwp@2Thessalonians:2:17 @{Comfort and stablish} (\parakalesai kai strixai\). First aorist active optative of wish for the future of two common verbs \parakale\ (see on ¯1Thessalonians:3:7; strkjv@4:18; strkjv@5:14|) and \steriz\ (see on ¯1Thessalonians:3:2,13|). God is the God of {comfort} (2Corinthians:1:3-7|) and strength (Romans:1:11; strkjv@16:25|).
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@2Thessalonians:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Isou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Isou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakts peripatountos\). He calls him "brother" still. The adverb \atakts\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai m kata tn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hn parelabosan par hmn\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.
rwp@2Thessalonians:3:10 @{This} (\touto\). What he proceeds to give. {If any will not work, neither let him eat} (\hoti ei tis ou thelei ergazesthai mde esthiet\). Recitative \hoti\ here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on strkjv@Genesis:3:19|. Wetstein quotes several parallels. Moffatt gives this from Carlyle's _Chartism_: "He that will not work according to his faculty, let him perish according to his necessity." Deissmann (_Light from the Ancient East_, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative \ou\) with the negative imperative in the conclusion.
rwp@2Timothy:1:16 @{Grant mercy} (\di eleos\). The phrase nowhere else in the N.T. Second aorist active optative of \didmi\, the usual form being \doi\. This is the usual construction in a wish about the future. {Unto the house of Onesiphorus} (\ti Onsiphorou oiki\). The same phrase in strkjv@4:19|. Apparently Onesiphorus is now dead as is implied by the wish in strkjv@1:18|. {For he oft refreshed me} (\hoti pollakis me anepsuxen\). First aorist active indicative of \anapsuch\, old verb, to cool again, in LXX and _Koin_ often, here only in N.T., but \anapsuxis\ in strkjv@Acts:3:20|. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. {Was not ashamed of my chain} (\halusin mou ouk epaischunth\). Passive deponent again (first aorist indicative) with accusative as in strkjv@1:8|. For \halusin\ (chain) see strkjv@Ephesians:6:20|. Note absence of augment in \epaischunth\.
rwp@2Timothy:1:18 @{Grant to him to and mercy} (\di auti heurein eleos\). Second aorist active optative in wish for the future again as in verse 16|. Find mercy from the Lord (Jesus) as he found me. {Thou knowest very well} (\beltion su ginskeis\). Literally, "thou knowest better (than I)," for he did those things in Ephesus where thou art. Only N.T. example of \beltion\, in D text of strkjv@Acts:10:28|.
rwp@3John:1:10 @{If I come} (\ean elth\). Condition of third class with \ean\ and second aorist active subjunctive of \erchomai\. He hopes to come (verse 14|), as he had said in strkjv@2John:1:12| (one argument for identifying II John with the letter in strkjv@3John:1:9|). {I will bring to remembrance} (\hupomns\). Future active indicative of \hupomimnsk\, old compound (John:14:26; strkjv@2Peter:1:12|). The aged apostle is not afraid of Diotrephes and here defies him. {Which he doeth} (\ha poiei\). Present active indicative, "which he keeps on doing." {Prating against us} (\phluarn hms\). Present active participle of old verb (from \phluaros\, babbling strkjv@1Timothy:5:13|), to accuse idly and so falsely, here only in N.T. with accusative \hms\ (us). {With wicked words} (\logois ponrois\). Instrumental case. Not simply foolish chatter, but malevolent words. {Not content} (\m arkoumenos\). Present passive participle of \arke\ with usual negative \m\. For this verb in this sense see strkjv@1Timothy:6:8; strkjv@Hebrews:13:5|, only there \epi\ is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul's threats of exposure (1Corinthians:4:21; strkjv@2Corinthians:10:11; strkjv@13:1-3|). And John is the apostle of love all the same. {He himself} (\autos\). That was bad enough. {Them that would} (\tous boulomenous\). "Those willing or wishing or receive the brethren" from John. {He forbiddeth} (\kluei\). "He hinders." Present active indicative of \klu\ and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in strkjv@Matthew:3:14| (this same verb) and strkjv@John:10:32|. {Casteth them out of the church} (\ek ts ekklsias ekballei\). Here again \ekballei\ can be understood in various ways, like \kluei\. This verb occurs in strkjv@John:2:15| for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John:9:34f.|). If this ancient "church-boss" did not succeed in expelling John's adherents from the church, he certainly tried to do it.
rwp@3John:1:13 @{I had} (\eichon\). Imperfect active of \ech\, when I began to write (\grapsai\, ingressive aorist active infinitive of \graph\). {I am unwilling to write} (\ou thel graphein\). "I do not wish to go on writing them. {With ink and pen} (\dia melanos kai kalamou\), "by means of (\dia\) black (ink) and reed (used as pen)." See strkjv@2John:1:12| for \melanos\ and strkjv@Matthew:11:7| for \kalamos\, used for papyrus and parchment, as \grapheion\ (a sharp stilus) for wax tablets.
rwp@3John:1:14 @{Peace to thee} (\eirn soi\). _Pax tibi_ like the Jewish greeting _shalm_ (Luke:10:5; strkjv@24:36; strkjv@John:20:19,21|). {The friends} (\hoi philoi\). Those in Ephesus. {By name} (\kat' onoma\). John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John:10:3|, the only other N.T. example of \kat' onoma\). The idiom is common in the papyri letters (Deissmann, _Light_, etc., p. 193, note 21).
rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.
rwp@Acts:1:12 @{Olivet} (\Elainos\). Genitive singular. Vulgate _Olivetum_. Made like \ampeln\. Here only in the N.T., usually \to oros tn Elain\ (the Mount of Olives), though some MSS. have Olivet in strkjv@Luke:19:29; strkjv@21:37|. Josephus (_Ant_. VII. 9, 2) has it also and the papyri (Deissmann, _Light from the Ancient East_, p. 170). {A sabbath day's journey off} (\Sabbatou echn hodon\). Luke only says here that Olivet is a Sabbath day's journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50|) states that Jesus led them "over against" (\hes pros\) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath" after "which is nigh unto Jerusalem" (\ho estin eggus Ierousalm\), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See strkjv@Exodus:16:29; strkjv@Numbers:35:5; strkjv@Joshua:3:4|. But it does not contradict what he says in strkjv@Luke:24:50|, where he does not say that Jesus led them all the way to Bethany.
rwp@Acts:1:24 @{Show us the one whom thou hast chosen} (\anadeixon hon exelex\). First aorist active imperative of \anadeiknumi\, to show up, make plain. First aorist middle indicative second person singular of \ekleg\, to pick out, choose, select. In this prayer they assume that God has made a choice. They only wish to know his will. They call God the {heart-searcher} or {heart-knower} (\kardiognsta\, vocative singular), a late word, here and strkjv@Acts:15:8| only in the N.T. Modern physicians have delicate apparatus for studying the human heart.
rwp@Acts:2:12 @{Were perplexed} (\diporounto\). Imperfect middle of \diapore\ (\dia\, \a\ privative, \poros\) to be wholly at a loss. Old verb, but in N.T. only in Luke and Acts. They continued amazed (\existanto\) and puzzled. {What meaneth this?} (\Ti thelei touto einai\). Literally, what does this wish to be?
rwp@Acts:2:15 @{As ye suppose} (\hs humeis hupolambanete\). Note use of \humeis\ (ye) for decided emphasis. {The third hour} (\hra trit\). Three o'clock in the day Jewish time, nine Roman. Drunkenness belongs to the night (1Thessalonians:5:7|). It was a quick, common sense reply, and complete answer to their suspicion.
rwp@Acts:3:1 @{Were going up} (\anebainon\). Descriptive imperfect active. They were ascending the terraces to the temple courts. {The ninth} (\tn enatn\). Our three o'clock in the afternoon, the time of the evening sacrifice. Peter and John like Paul later kept up the Jewish worship, but not as a means of sacramental redemption. There were three hours of prayer (third, sixth, ninth).
rwp@Acts:3:21 @{Restoration} (\apokatastases\). Double compound (\apo, kata, histmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.
rwp@Acts:6:1 @{When the number of the disciples was multiplying} (\plthunontn tn mathtn\). Genitive absolute of \plthun\, old verb from \plthos\, fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit. {A murmuring of the Grecian Jews} (\goggusmos tn Hellnistn\). Late onomatopoetic word (LXX) from the late verb \gogguz\, to mutter, to murmur. The substantive occurs also in strkjv@John:7:12; strkjv@Phillipians:2:14; strkjv@1Peter:4:9|. It is the secret grumblings that buzz away till they are heard. These "Grecian Jews" or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. {Against the Hebrews} (\pros tous Ebraious\). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. {Were neglected} (\paretherounto\). Imperfect passive of \parathere\, old verb, to examine things placed beside (\para\) each other, to look beyond (\para\ also), to overlook, to neglect. Here only in the N.T. These widows may receive daily (\kathmerini\, late adjective from \kath' hmeran\, only here in the N.T.) help from the common fund provided for all who need it (Acts:4:32-37|). The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom.
rwp@Acts:6:11 @{Then they suborned men} (\tote hupebalon andras\). Second aorist active indicative of \hupoball\, old verb, but here only in the N.T., to put under like a carpet, to bring men under one's control by suggestion or by money. One recalls the plight of Caiaphas in the trial of Jesus when he sought false witnesses. _Subornaverunt_. They put these men forward in an underhand way for fraud. {Blasphemous words against Moses and God} (\blasphma eis Musn kai ton theon\). The punishment for blasphemy was stoning to death. See strkjv@Matthew:12:31| for discussion of the word \blasphmia, blasphme, blasphmos\, all in the N.T. from \blapt\, to harm, and \phm\, speech, harmful speech, or \blax\, stupid, and \phm\. But the charge against Stephen was untrue. Please note that Moses is here placed before God and practically on a par with God in the matter of blasphemy. The purpose of this charge is to stir the prejudices of the people in the matter of Jewish rights and privileges. It is the Pharisees who are conducting this attack on Stephen while the Sadducees had led them against Peter and John. The position of Stephen is critical in the extreme for the Sadducees will not help him as Gamaliel did the apostles.
rwp@Acts:7:1 @{Are these things so?} (\ei tauta houts echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "Songs:Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).
rwp@Acts:7:28 @{Wouldest thou kill me?} (\m anelein me su theleis\). Expecting the answer no, but a thrust direct at Moses, Do you wish to kill me (note \me su\ right together, {me thou}). See strkjv@Exodus:2:14| quoted by Stephen.
rwp@Acts:7:49 @{What manner of house} (\Poion oikon\). What sort of a house? This interrogative is sometimes scornful as in strkjv@4:7; strkjv@Luke:6:32ff.| (Page). Songs:Stephen shows by Isaiah that Solomon was right that the temple was not meant to "confine" God's presence and that Jesus had rightly shown that God is a spirit and can be worshipped anywhere by any individual of any race or land. It is a tremendous argument for the universality and spirituality of Christianity free from the shackles of Jewish racial and national limitations, but its very strength only angered the Sanhedrin to desperation.
rwp@Acts:7:57 @{Stopped their ears} (\suneschon ta ta autn\). Second aorist active of \sunech\, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. strkjv@Matthew:26:65|). {Rushed upon him with one accord} (\hrmsan homothumadon ep' auton\). Ingressive aorist active indicative of \horma\, to rush impetuously as the hogs did down the cliff when the demons entered them (Luke:8:33|). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John:8:31|). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. {Out of the city} (\ek ts poles\). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts:21:30f.|). {Stoned} (\elithoboloun\). Imperfect active indicative of \lithobole\, began to stone, from \lithobolos\ (\lithos\, stone, \ball\, to throw), late Greek verb, several times in the N.T. as strkjv@Luke:13:34|. Stoning was the Jewish punishment for blasphemy (Leviticus:24:14-16|). {The witnesses} (\hoi martures\). The false testifiers against Stephen suborned by the Pharisees (Acts:6:11,13|). These witnesses had the privilege of casting the first stones (Deuteronomy:13:10; strkjv@17:7|) against the first witness for Christ with death (_martyr_ in our modern sense of the word). {At the feet of a young man named Saul} (\para tous podas neaniou kaloumenou Saulou\). Beside (\para\) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Acts:22:3|). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.
rwp@Acts:8:15 @{That they might receive} (\hops labsin\). Second aorist active subjunctive of \lamban\, final clause with \hops\. Did they wish the Samaritan Pentecost to prove beyond a doubt that the Samaritans were really converted when they believed? They had been baptized on the assumption that the Holy Spirit had given them new hearts. The coming of the Holy Spirit with obvious signs (cf. strkjv@10:44-48|) as in Jerusalem would make it plain.
rwp@Acts:8:20 @{Perish with thee} (\sun soi ei eis apleian\). Literally, Be with thee for destruction. Optative for a future wish. The use of \eis\ with the accusative in the predicate is especially common in the LXX. The wish reveals Peter's indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter's language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though verse 22| shows that there was still room for repentance. {To obtain} (\ktsthai\). To acquire. Usual meaning of the present tense (infinitive middle) of \ktaomai\.
rwp@Acts:8:23 @{That thou art} (\se onta\). Participle in indirect discourse after \hor\ (I see). {In the gall of bitterness} (\eis choln pikrias\). Old word from \cholas\ either from \che\, to pour, or \chlo\, yellowish green, bile or gall. In the N.T. only in strkjv@Matthew:27:34| and here. In LXX in sense of wormwood as well as bile. See strkjv@Deuteronomy:29:18; strkjv@32:32; strkjv@Lamentations:3:15; strkjv@Job:16:14|. "Gall and bitterness" in strkjv@Deuteronomy:29:18|. Here the gall is described by the genitive \pikrias\ as consisting in "bitterness." In strkjv@Hebrews:12:15| "a root of bitterness," a bitter root. This word \pikria\ in the N.T. only here and strkjv@Hebrews:12:15; strkjv@Romans:3:14; strkjv@Ephesians:4:31|. The "bond of iniquity" (\sundesmon adikias\) is from strkjv@Isaiah:58:6|. Paul uses this word of peace (Ephesians:4:3|), of love (Colossians:3:14|), of the body (Colossians:2:19|). Peter describes Simon's offer as poison and a chain.
rwp@Acts:9:2 @{Asked} (\itsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heuri\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\ts hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hops dedemenous agagi\). Final clause with \hops\ (less common than \hina\) and aorist (effective) subjunctive (\agagi\, reduplicated aorist of \ag\, common verb) and perfect passive participle (\dedemenous\) of \de\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).
rwp@Acts:9:10 @{Ananias} (\Hananias\). Name common enough (cf. strkjv@5:1| for another Ananias) and means "Jehovah is gracious." _Nomen et omen_ (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (22:12|). {In a vision} (\en horamati\). Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that "it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision," as "in the early chapters of Matthew's and Luke's Gospels." He is content with this "beautiful expression of the belief" with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (9:10-18; strkjv@22:12-16,26|). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity.
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:9:22 @{Increased the more} (\mllon enedunamouto\). Imperfect passive indicative of \endunamo\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn\ (late form of \sunche\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibazn\). Present active participle of \sunbibaz\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.
rwp@Acts:9:23 @{When many days were fulfilled} (\Hs eplrounto hmerai hikanai\). Imperfect passive indicative of \plro\, old and common verb, were in process of being fulfilled. How "many" (considerable, \hikanai\, common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from strkjv@Galatians:1:16-18| was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about "three years" which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul's Epistles. Songs:we must assume the return of Saul from Arabia at this juncture, between verses 22,23|, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. {Took counsel together} (\sunebouleusanto\). First aorist (effective) middle indicative of \sunbouleu\, old and common verb for counselling (\bouleu\) together (\sun\). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16|). {To kill him} (\anelein auton\). Second aorist (effective) active infinitive of \anaire\, to take up, to make away with, to kill (Luke:23:32; strkjv@Acts:12:1|, etc.). The infinitive expresses purpose here as is done in verse 24| by \hops\ and the aorist active subjunctive of the same verb (\anelsin\). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Corinthians:11:24|).
rwp@Acts:10:2 @{Devout} (\eusebs\). Old word from \eu\ (well) and \sebomai\ (to worship, to reverence), but rare in the N.T. (Acts:10:2,7; strkjv@2Peter:2:1|). It might refer to a worshipful pagan (Acts:17:23|, \sebasmata\, objects of worship), but connected with "one that feared God" (\phoboumenos ton theon\) Luke describes "a God-fearing proselyte" as in strkjv@10:22,35|. This is his usual term for the Gentile seekers after God (13:16, 26;17:4,17|, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. strkjv@Acts:13:43|); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28,34; strkjv@11:1,8; strkjv@15:7|). They had seats in the synagogue, but were not Jews. {Gave much alms} (\poin eleemosunas pollas\). Doing many alms (the very phrase in strkjv@Matthew:6:2|), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. {Prayed} (\deomenos\). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in strkjv@Matthew:6:1-18|).
rwp@Acts:10:22 @{Righteous} (\dikaios\). In the Jewish sense as in strkjv@Luke:1:6; strkjv@2:25|. {Well reported of} (\marturoumenos\). Present passive participle as in strkjv@6:3|. Cf. the other centurion in strkjv@Luke:7:4|. {Nation} (\ethnous\). Not \laou\, for the speakers are Gentiles. {Was warned} (\echrmatisth\). First aorist passive of \chrmatiz\, old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in strkjv@Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Hebrews:11:7|. Then to be called or receive a name from one's business as in strkjv@Acts:11:26; strkjv@Romans:7:3|.
rwp@Acts:10:23 @{Lodged them} (\exenisen\). Active voice here rather than passive as in strkjv@10:6|. {Accompanied him} (\sunlthan auti\). Associative instrumental case after verb. The wisdom of having these half dozen Jewish Christians from Joppa with Peter in the house of Cornelius in Caesarea becomes manifest in Jerusalem (11:12|).
rwp@Acts:10:28 @{How that it is an unlawful thing} (\hs athemiton estin\). The conjunction \hs\ is sometimes equivalent to \hoti\ (that). The old form of \athemitos\ was \athemistos\ from \themisto\ (\themiz, themis\, law custom) and \a\ privative. In the N.T. only here and strkjv@1Peter:4:3| (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, _Jewish Social Life_, pp. 26-28; Taylor's _Sayings of the Jewish Fathers_, pp. 15, 26, 137, second edition). See also strkjv@Acts:11:3; strkjv@Galatians:2:12|. It is that middle wall of partition between Jew and Gentile (Ephesians:2:14|) which Jesus broke down. {One of another nation} (\allophuli\). Dative case of an old adjective, but only here in the N.T. (\allos\, another, \phulon\, race). Both Juvenal (_Sat_. XIV. 104, 105) and Tacitus (_History_, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. {And yet unto} (\kamoi\). Dative of the emphatic pronoun (note position of prominence) with \kai\ (\crasis\) meaning here "and yet" or adversative "but" as often with \kai\ which is by no means always merely the connective "and" (Robertson, _Grammar_, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14|) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (\mdena\), not to "things," but that is great progress.
rwp@Acts:10:29 @{Without gainsaying} (\anantirrhts\). \A\ privative with compound adverb from \anti\ (back, in return, against) and verbal \rhtos\ (from \errhthn\, to speak). Late and rare and here only in the N.T., but the adjective in strkjv@19:36|. Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius (10:19-23|). Peter's objections were made to the Lord in the vision which he did not understand. But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom. {With what intent} (\tini logi\). More exactly, "for what reason" as in Plato, _Gorgias_ 512 C.
rwp@Acts:10:33 @{And thou hast well done that thou art come} (\su te kals epoisas paragenomenos\). "And thou didst well in coming." A regular formula for expressing thanks as in strkjv@Phillipians:4:14; strkjv@3John:1:6; strkjv@2Peter:1:19|. The participle completes the idea of \kals poie\ neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter. {Commanded thee} (\prostetagmena soi\). Perfect passive participle with the dative case (\soi\). Cornelius is a military man and he employs a military term (\prostass\, old word to command). He is ready for orders from the Lord.
rwp@Acts:10:48 @{Commanded} (\prosetaxen\). First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in strkjv@1Corinthians:1:14|). Evidently it was done by the six Jewish brethren. {Them to be baptized} (\autous baptisthnai\). Accusative of general reference with the first aorist passive infinitive. {In the name of Jesus Christ} (\en ti onomati Isou Christou\). The essential name in Christian baptism as in strkjv@2:38; strkjv@19:5|. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett's _Commentary_. See also chapter on the Baptismal Formula in my _The Christ of the Logia_). "Golden days" (\aurei dies\, Bengel) were these for the whole group.
rwp@Acts:11:1 @{In Judea} (\kata tn Ioudaian\). Throughout Judea (probably all Palestine), distributive use of \kata\. The news from Casearea spread like wildfire among the Jewish Christians. The case of the Samaritans was different, for they were half Jews, though disliked. But here were real Romans even if with Jewish affinities. {Had received} (\edexanto\). First aorist middle indicative. The English idiom requires "had" received, the Greek has simply "received."
rwp@Acts:11:14 @{Whereby thou shalt be saved, thou and all thy house} (\en hois sthsi su kai ps ho oikos sou\). Future passive indicative of \sz\, to save. Clearly Cornelius was unsaved in spite of his interest in Jewish worship. Clearly also the household of Cornelius would likewise be won to Christ by the words of Simon Peter. This is household conversion before the household baptism (10:48; strkjv@11:17|).
rwp@Acts:12:1 @{About that time} (\kat' ekeinon ton kairon\). Same phrase in strkjv@Romans:9:9|. That is, the early part of A.D. 44 since that is the date of Herod's death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. {Herod the king} (\Hrids ho basileus\). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew:2:22|). {Put forth his hands} (\epebalen tas cheiras\). Second aorist active indicative of \epiball\, old verb, to cast upon or against. The same idiom with \tas cheiras\ (the hands, common Greek idiom with article rather than possessive pronoun) in strkjv@4:3; strkjv@5:18|. {To afflict} (\kaksai\). First aorist active infinitive of \kako\, old word to do harm or evil to (\kakos\), already in strkjv@7:6,19|. Outside of Acts in the N.T. only strkjv@1Peter:5:13|. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. strkjv@6:14|). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. Songs:he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.
rwp@Acts:12:4 @{When he had taken him} (\piasas\). See on ¯3:7| for same form. {He put him in prison} (\etheto eis phulakn\). Second aorist middle indicative of \tithmi\, common verb. This is the third imprisonment of Peter (4:3; strkjv@5:18|). {To four quaternions of soldiers} (\tessarsin tetradiois stratitn\). Four soldiers in each quaternion (\tetradion\ from \tetras\, four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter's previous escape (5:19|) and so took no chances for connivance of the jailors. {After the passover} (\meta to pascha\). The passover feast of eight days. "The stricter Jews regarded it as a profanation to put a person to death during a religious festival" (Hackett). Songs:Agrippa is more scrupulous than the Sanhedrin was about Jesus. {To bring him forth} (\anagagein auton\). Second aorist active infinitive of \anag\, to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. strkjv@John:19:13|). {To the people} (\ti lai\). Ethical dative, in the presence of and for the pleasure of the Jewish people.
rwp@Acts:12:11 @{Was come to himself} (\en heauti genomenos\). Second aorist middle participle of \ginomai\ with \en\ and the locative case, "becoming at himself." In strkjv@Luke:15:17| we have \eis heauton elthn\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alths\). There was no further confusion of mind that it was an ecstasy as in strkjv@10:10|. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M. {Delivered me} (\exeilato me\). Second aorist middle indicative of \exaire\. The Lord rescued me of himself by his angel. {Expectation} (\prosdokias\). Old word from \prosdoka\, to look for. In the N.T. only here and strkjv@Luke:21:26|. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.
rwp@Acts:12:15 @{Thou art mad} (\maini\). Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24|). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter's release. In their defence it may be said that Stephen and James had been put to death and many others by Saul's persecution. {She confidently affirmed} (\diischurizeto\). Imperfect middle of \diischurizomai\, an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement. {It is his angel} (\Hosea:aggelos estin autou\). This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.
rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.
rwp@Acts:13:5 @{Proclaimed} (\katggellon\). Imperfect active of \kataggell\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; strkjv@17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupretn\). Literally, "under-rower" (\hupo, rets\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13|). The "also" may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.
rwp@Acts:13:6 @{Unto Paphos} (\achri Paphou\). The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. {A certain sorcerer, a false prophet, a Jew} (\andra tina magon pseudoprophtn Ioudaion\). Literally, "a certain man" (\andra tina\) with various descriptive epithets. The word \magon\ does not necessarily mean "sorcerer," but only a \magus\ (Matthew:2:1,7,10| which see). The bad sense occurs in strkjv@Acts:8:9,11| (Simon Magus) and is made plain here by "false prophet." In verse 8| here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or Magian)," probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In strkjv@Acts:19:13| the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius "sitting on the rock of Capri with his flock of Chaldaeans around him."
rwp@Acts:13:12 @{Believed} (\episteusen\). Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord (\tou kuriou\, objective genitive) by which he was astonished (\ekplssomenos\, present passive participle of \ekplss\, see on ¯Matthew:7:28|) or struck out as well as by the miracle. The blindness came "immediately" (\paraehrma\) upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for "official patronage of idolatrous worship." But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who "believed" (8:13|) for revenue only.
rwp@Acts:13:15 @{After the reading of the law and the prophets} (\meta tn anagnsin tou nomou kai tn prophtn\). The law was first read in the synagogues till B.C. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek _Koin_ for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Luke:4:16f.|). For the service in the synagogue see Schuerer, _History of the Jewish People_, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue (\archisunaggoi\) to select the readers and the speakers for the service (Mark:5:22,35-38; strkjv@Luke:8:49; strkjv@13:14; strkjv@Acts:13:15; strkjv@18:8,17|). Any rabbi or distinguished stranger could be called on to speak. {If ye have any word of exhortation for the people} (\ei tis estin en humin logos paraklses pros ton laon\). Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On "exhortation" (\paraklsis\) see strkjv@9:31|. It may be a technical phrase used in the synagogue (Hebrews:13:22; strkjv@1Timothy:4:13|).
rwp@Acts:13:16 @{Paul stood up} (\anastas Paulos\). The Jewish custom was to sit while speaking (Luke:4:20|), but the Greek and Roman was to stand (Acts:17:22|). It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts:14:12|), so that he responds to the courteous invitation of the rulers. {Beckoning} (\kataseisas\). First aorist active participle of \katasei\, old verb to shake down, a dramatic gesture for quiet and order like Peter in strkjv@12:17| and Paul on the steps of the tower of Antonia (21:40|). {And ye that fear God} (\kai hoi phoboumenoi ton theon\). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41|) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19| from strkjv@Deuteronomy:1:31| \etrophophorsen\ (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17| from strkjv@Isaiah:1:2| \hupssen\ (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).
rwp@Acts:13:23 @{Of this man's seed} (\toutou apo tou spermatos\). Emphatic position of \toutou\. Of this one from the (his) seed. {According to promise} (\kat' epaggelian\). This phrase in strkjv@Galatians:3:29; strkjv@2Timothy:1:1|. See the promise in strkjv@2Samuel:7:2; strkjv@Psalms:132:11; strkjv@Isaiah:11:1,10; strkjv@Jeremiah:23:5f.; strkjv@Zechariah:3:8|. In strkjv@Zechariah:3:8| the verb \ag\ is used of the sending of the Messiah as here. {A Saviour Jesus} (\Stra Isoun\). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans:9:6f.|).
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:13:50 @{Urged on} (\partrunan\). First aorist (effective) active of \par-otrun\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous prtous ts poles\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epgeiran digmon\). First aorist active indicative of \epegeir\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo tn horin autn\). Second aorist active indicative of \ekball\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!
rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisth de to plthos ts poles\). First aorist passive indicative of \schiz\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men san\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).
rwp@Acts:14:5 @{An onset} (\horm\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin autn\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolsai\). First aorist active infinitive of \lithobole\, late verb from \lithobolos\ (\lithos\, stone, \ball\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).
rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hmeis homoiopatheis esmen humin anthrpoi\). Old adjective from \homoios\ (like) and \pasch\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo toutn tn matain epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon znta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoisen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.
rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.
rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nstein\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.
rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.
rwp@Acts:15:5 @{But there rose up} (\exanestsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\ts haireses tn Pharisain\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.
rwp@Acts:15:10 @{Why tempt ye God?} (\ti peirazete ton theon;\). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Exodus:17:7; strkjv@Deuteronomy:6:16; strkjv@1Corinthians:10:9|). {That ye should put} (\epitheinai\). Second aorist active infinitive of \epitithmi\, epexegetic, explaining the tempting. {A yoke upon the neck} (\zugon epi ton trachlon\). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in strkjv@Galatians:5:1|. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew:23:4|) and how easy and light his own yoke is (Matthew:11:30|). {Were able to bear} (\ischusamen bastasai\). Neither our fathers nor we had strength (\ischu\) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.
rwp@Acts:15:14 @{Hearken unto me} (\akousate mou\). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts:6:1|). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians:2:12|). There was instant attention when James began to speak. {Symeon} (\Sumen\). The Aramaic form of Simon as in strkjv@2Peter:2:1|. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in strkjv@Luke:2:25,34| of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. {How} (\kaths\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\prton\). Told by Peter in verse 7|. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. {Did visit} (\epeskepsato\). First aorist middle indicative of \episkeptomai\, old verb to look upon, to look after, provide for. This same verb occurs in strkjv@James:1:27| and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his _Commentary on James_. Somehow Luke may have obtained notes of these various addresses. {To take from the Gentiles a people for his name} (\labein ex ethnn laon ti onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethnn\). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in strkjv@Galatians:3; strkjv@Romans:9-11|. Note the use of God's "name" here for "the Israel of God" (Galatians:6:16|).
rwp@Acts:15:15 @{To this agree} (\touti sumphnousin\). Associative instrumental case (\touti\) after \sumphnousin\ (voice together with, symphony with, harmonize with), from \sumphne\, old verb seen already in strkjv@Matthew:18:19; strkjv@Luke:5:36; strkjv@Acts:5:9| which see. James cites only strkjv@Amos:9:11,12| from the LXX as an example of "the words of the prophets" (\hoi logoi tn prophtn\) to which he refers on this point. The somewhat free quotation runs here through verses 16-18| of strkjv@Acts:15| and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah's Kingdom (the throne of David his father," strkjv@Luke:1:32|).
rwp@Acts:15:17 @{That the residue of men may seek after the Lord} (\hops an ekztssin hoi kataloipoi tn anthrpn ton kurion\). The use of \hops\ with the subjunctive (effective aorist active) to express purpose is common enough and note \an\ for an additional tone of uncertainty. On the rarity of \an\ with \hops\ in the _Koin_ see Robertson, _Grammar_, p. 986. Here the Gentiles are referred to. The Hebrew text is quite different, "that they may possess the remnant of Edom." Certainly the LXX suits best the point that James is making. But the closing words of this verse point definitely to the Gentiles both in the Hebrew and the LXX, "all the Gentiles" (\panta ta ethn\). Another item of similarity between this speech and the Epistle of James is in the phrase "my name is called" (\epikekltai to onoma mou\) and strkjv@James:2:7|. The purpose of God, though future, is expressed by this perfect passive indicative \epikekltai\ from \epi-kale\, to call on. It is a Jewish way of speaking of those who worship God.
rwp@Acts:15:18 @{From the beginning of the world} (\ap' ainos\). Or, "from of old." James adds these words, perhaps with a reminiscence of strkjv@Isaiah:45:21|. His point is that this purpose of God, as set forth in Amos, is an old one. God has an Israel outside of and beyond the Jewish race, whom he will make his true "Israel" and so there is no occasion for surprise in the story of God's dealings with the Gentiles as told by Barnabas and Paul. God's eternal purpose of grace includes all who call upon his name in every land and people (Isaiah:2:1; strkjv@Micah:4:1|). This larger and richer purpose and plan of God was one of the mysteries which Paul will unfold in the future (Romans:16:25; strkjv@Ephesians:3:9|). James sees it clearly now. God is making it known (\poin tauta gnsta\), if they will only be willing to see and understand. It was a great deliverance that James had made and it exerted a profound influence on the assembly.
rwp@Acts:15:20 @{But that we write unto them} (\alla episteilai autois\). By way of contrast (\alla\). First aorist active infinitive of \epistell\, old verb to send to one (message, letter, etc.). Our word \epistle\ (\epistol\ as in verse 30|) comes from this verb. In the N.T. only here, He strkjv@13:22|, and possibly strkjv@Acts:21:25|. {That they abstain from} (\tou apechesthai\). The genitive of the articular infinitive of purpose, present middle (direct) of \apech\, old verb, to hold oneself back from. The best old MSS. do not have \apo\, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation:22:15|). Harnack argues ably against the genuineness of the word \pniktou\ (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with strkjv@Leviticus:17:10-16|. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29|. But with the word retained here and in verse 29| the solution of James is not a compromise, though there is a wise concession to Jewish feeling. {Pollutions of idols} (\alisgmatn\). From \alisge\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eidluthn\) in verse 29|, not to sacrificial meat sold in the market (1Corinthians:10:27|), a matter not referred to here. Cf. strkjv@Leviticus:17:1-9|. All the four items in the position of James (accepting \pniktou\) are mentioned in strkjv@Leviticus:17,18|.
rwp@Acts:15:35 @{Tarried} (\dietribon\). Imperfect active of \diatrib\, old verb to pass time, seen already in strkjv@12:19; strkjv@14:3,28|. {With many others also} (\meta kai hetern polln\). A time of general revival and naturally so after the victory at Jerusalem. It is at this point that it is probable that the sad incident took place told by Paul in strkjv@Galatians:2:11-21|. Peter came up to see how things were going in Antioch after Paul's victory in Jerusalem. At first Peter mingled freely with the Greek Christians without the compunctions shown at Caesarea and for which he had to answer in Jerusalem (Acts:11:1-18|). Rumours of Peter's conduct reached Jerusalem and the Judaizers saw a chance to reopen the controversy on the line of social customs, a matter not passed on at the Jerusalem Conference. These Judaizers threaten Peter with a new trial and he surrenders and is followed by Barnabas and all the Jewish brethren in Antioch to the dismay of Paul who boldly rebuked Peter and Barnabas and won them back to his view. It was a crisis. Some would even date the Epistle to the Galatians at this time also, an unlikely hypothesis.
rwp@Acts:15:37 @{Was minded to take with them} (\ebouleto sunparalabein\). Imperfect middle (\ebouleto\), not aorist middle \ebouleusato\ of the Textus Receptus. Barnabas willed, wished and stuck to it (imperfect tense). \Sunparalabein\ is second aorist active infinitive of the double compound \sunparalamban\, old verb to take along together with, used already about John Mark in strkjv@12:25| and by Paul in strkjv@Galatians:2:1| about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion.
rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex ts puls\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuch\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz\) we began to speak or preach (inchoative imperfect of \lale\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.
rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphuroplis\). A female seller of purple fabrics (\porphura, plis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomen ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\kouen\). Imperfect active of \akou\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\dinoixen\). First aorist active indicative of \dianoig\, old word, double compound (\dia, ana, oig\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.
rwp@Acts:16:23 @{When they had laid} (\epithentes\). Second aorist (constative) active participle of \epitithmi\, to place upon. {Many stripes} (\pollas plgas\). The Jewish law was forty stripes save one (2Corinthians:11:24|). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: "_Missique lictores ad sumendum supplicium, nudatos virgis caedunt_." On \plgas\ (from \plss\, to strike a blow) see on ¯Luke:10:30; strkjv@12:47f|. {The jailor} (\ti desmophulaki\). Late word (\desmos, phulax\, keeper of bonds), in the N.T. only here (verses 23,27,36|). The LXX has the word \archidesmophulax\ (Genesis:39:21-23|). Chrysostom calls this jailor Stephanus, he was of Achaia (1Corinthians:16:15|). {To keep safely} (\asphals trein\). Present active infinitive, to keep on keeping safely, perhaps "as dangerous political prisoners" (Rackham). He had some rank and was not a mere turnkey.
rwp@Acts:17:2 @{As his custom was} (\kata to eithos ti Pauli\). The same construction in strkjv@Luke:4:16| about Jesus in Nazareth (\kata to eithos auti\) with the second perfect active participle neuter singular from \eth\. Paul's habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles. {For three Sabbaths} (\epi sabbata tria\). Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in strkjv@1Thessalonians:1:8|. The church consisted mainly of Gentile converts (2Thessalonians:3:4,7,8|) and seems to have been well organized (1Thessalonians:5:12|). He received help while there several times from Philippi (Phillipians:4:16|) and even so worked night and day to support himself (1Thessalonians:2:9|). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1Thessalonians:4:13-5:5; strkjv@2Thessalonians:2:1-12|). {Reasoned} (\dielexato\). First aorist middle indicative of \dialegomai\, old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and answer (cf. \dielegeto\ in verse 17|), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (\apo\) of his ideas.
rwp@Acts:17:4 @{Some of them} (\tines ex autn\). That is of the Jews who were evidently largely afraid of the rabbis. Still "some" were persuaded (\epeisthsan\, effective first aorist passive indicative) and "consorted with" (\proseklrthsan\). This latter verb is also first aorist passive indicative of \prosklro\, a common verb in late Greek (Plutarch, Lucian), but only here in the N.T., from \pros\ and \klros\, to assign by lot. Songs:then this small group of Jews were given Paul and Silas by God's grace. {And of the devout Greeks a great multitude} (\tn te sebomenn Hellnn plthos polu\). These "God-fearers" among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul's appeal. In strkjv@1Thessalonians:1:9| Paul expressly says that they had "turned to God from idols," proof that this church was mainly Gentile (cf. also strkjv@1Thessalonians:2:14|). {And of the chief women not a few} (\gunaikn te tn prtn ouk oligai\). Literally, "And of women the first not a few." That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in strkjv@13:50| in Antioch in Pisidia who along with "the first men of the city" were stirred up against Paul. Here these women were openly friendly to Paul's message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1Thessalonians:4:11|). In strkjv@2Corinthians:8:2| Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between verses 4,5| to understand what Paul says in his Thessalonian Epistles.
rwp@Acts:17:5 @{Moved with jealousy} (\zlsantes\). Both our English words, {zeal} and {jealousy}, are from the Greek \zlos\. In strkjv@13:45| the Jews (rabbis) "were filled with jealousy" (\eplsthsan zlou\). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. Songs:here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In strkjv@1Thessalonians:2:3-10| Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). {Took unto them} (\proslabomenoi\). Second aorist middle (indirect, to themselves) participle of \proslamban\, old and common verb. {Certain vile fellows of the rabble} (\tn agorain andras tinas ponrous\). The \agora\ or market-place was the natural resort for those with nothing to do (Matthew:20:4|) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (_Protagoras_ 347 C) calls these \agoraioi\ (common word, but in N.T. only here and strkjv@19:38|) idlers or good-for-nothing fellows. They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Thessalonians:3:10f.|) "doing nothing but doing about." Songs:the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them _subrostrani_ (hangers round the rostrum or _subbasilicari_). {Gathering a crowd} (\ochlopoisantes\). Literally, making or getting (\poie\) a crowd (\ochlos\), a word not found elsewhere. Probably right in the \agora\ itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular. {Set the city on an uproar} (\ethoruboun\). Imperfect active of \thorube\, from \thorubos\ (tumult), old verb, but in the N.T. only here and strkjv@20:10; strkjv@Matthew:9:23; strkjv@Mark:4:39|. They kept up the din, this combination of rabbis and rabble. {Assaulting the house of Jason} (\epistantes ti oikii Iasonos\). Second aorist (ingressive) active of \ephistmi\, taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. strkjv@1:7). {They sought} (\eztoun\). Imperfect active. They burst into the house and searched up and down. {Them} (\autous\). Paul and Silas. They were getting ready to have a lynching party.
rwp@Acts:17:11 @{More noble than those} (\eugenesteroi tn\). Comparative form of \eugens\, old and common adjective, but in N.T. only here and strkjv@Luke:19:12; strkjv@1Corinthians:1:26|. Followed by ablative case \tn\ as often after the comparative. {With all readiness of mind} (\meta pss prothumias\). Old word from \prothumos\ (\pro, thumos\) and means eagerness, rushing forward. In the N.T. only here and strkjv@2Corinthians:8:11-19; strkjv@9:2|. In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors. {Examining the Scriptures daily} (\kath' hmeran anakrinontes tas graphas\). Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (\anakrin\ means to sift up and down, make careful and exact research as in legal processes as in strkjv@Acts:4:9; strkjv@12:19|, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. {Whether these things were so} (\ei echoi tauta houts\). Literally, "if these things had it thus." The present optative in the indirect question represents an original present indicative as in strkjv@Luke:1:29| (Robertson, _Grammar_, pp. 1043f.). This use of \ei\ with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in strkjv@Acts:17:27; strkjv@20:16; strkjv@24:19; strkjv@27:12| (Robertson, _Grammar_, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul's preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey).
rwp@Acts:17:13 @{Was proclaimed} (\katggel\). Second aorist passive indicative of \kataggell\, common late verb as in strkjv@Acts:16:21|. {Of Paul} (\hupo Paulou\). By Paul, of course. {Stirring up and troubling the multitudes} (\saleuontes kai tarassontes tous ochlous\). Shaking the crowds like an earthquake (4:31|) and disturbing like a tornado (17:8|). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Acts:20:4|) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas.
rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai tn Epikourin kai Stikn philosophn suneballon auti\). Imperfect active of \sunball\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gnthi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zenn daimonin dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei Skrats, kaina daimonia eisphern\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Isoun kai tn anastasin euggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.
rwp@Acts:17:20 @{For thou bringest certain strange things} (\xenizonta gar tina eisphereis\). The very verb used by Xenophon (_Mem_. I) about Socrates. \Xenizonta\ is present active neuter plural participle of \xeniz\ and from \xenos\ (verse 18|), "things surprising or shocking us." {We would know therefore} (\boulometha oun gnnai\). Very polite still, we wish or desire, and repeating \gnnai\ (the essential point).
rwp@Acts:17:26 @{And he made of one} (\epoisen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethn\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoisen\) man as he created (\poisas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethnn\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmen\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.
rwp@Acts:18:2 @{Aquila} (\Akulan\). Luke calls him a Jew from Pontus, apparently not yet a disciple, though there were Jews from Pontus at the great Pentecost who were converted (2:9|). Aquila who made the famous A.D. translation of the O.T. was also from Pontus. Paul "found" (\heurn\, second aorist active participle of \heurisk\) though we do not know how. Edersheim says that a Jewish guild always kept together whether in street or synagogue so that by this bond they probably met. {Lately come from Italy} (\prosphats elluthota apo ts Italias\). Second perfect participle of \erchomai\. _Koin_ adverb, here only in the N.T., from adjective \prosphatos\ (\pro, spha\ or \sphaz\, to kill), lately slaughtered and so fresh or recent (Hebrews:10:20|). {With his wife Priscilla} (\kai Priskillan gunaika autou\). Diminutive of \Priska\ (Romans:16:3; strkjv@1Corinthians:16:19|). Prisca is a name in the Acilian family and the Prisci was the name of another noble clan. Aquila may have been a freedman like many Jews in Rome. Her name comes before his in verses 18,26; strkjv@Romans:16:3; strkjv@2Timothy:4:9|. {Because Claudius had commanded} (\dia to diatetachenai Klaudion\). Perfect active articular infinitive of \diatass\, old verb to dispose, arrange, here with accusative of general reference. \Dia\ here is causal sense, "because of the having ordered as to Claudius." This was about A.D. 49, done, Suetonius says (_Claudius_ C. 25), because "the Jews were in a state of constant tumult at the instigation of one Chrestus" (probably among the Jews about Christ so pronounced). At any rate Jews were unpopular in Rome for Tiberius had deported 4,000 to Sardinia. There were 20,000 Jews in Rome. Probably mainly those implicated in the riots actually left.
rwp@Acts:18:9 @{Be not afraid, but speak, and hold not thy peace} (\M phobou, alla lalei kai m sipsis\). Literally, "stop being afraid (\m\ with present middle imperative of \phobe\), but go on speaking (present active imperative of \lale\) and do not become silent (\m\ and first aorist active of \sipa\, ingressive aorist)." Evidently there were signs of a gathering storm before this vision and message from the Lord Jesus came to Paul one night. Paul knew only too well what Jewish hatred could do as he had learned it at Damascus, Jerusalem, Antioch in Pisidia, Iconium, Lystra, Derbe, Thessalonica, Beroea. He had clearly moments of doubt whether he had not better move on or become silent for a while in Corinth. Every pastor knows what it is to have such moods and moments. In strkjv@2Thessalonians:3:2| (written at this time) we catch Paul's dejection of spirits. He was like Elijah (1Kings:19:4|) and Jeremiah (Jeremiah:15:15ff.|).
rwp@Acts:18:13 @{Contrary to the law} (\para ton nomon\). They did not accuse Paul of treason as in Thessalonica, perhaps Paul had been more careful in his language here. They bring the same charge here that the owners of the slave-girl brought in Philippi (16:21|) Perhaps they fear to go too far with Gallio, for they are dealing with a Roman proconsul, not with the politarchs of Thessalonica. The Jewish religion was a _religio licita_ and they were allowed to make proselytes, but not among Roman citizens. To prove that Paul was acting contrary to Roman law (for Jewish law had no standing with Gallio though the phrase has a double meaning) these Jews had to show that Paul was making converts in ways that violated the Roman regulations on that subject. The accusation as made did not show it nor did they produce any evidence to do it. The verb used \anapeithei\ means to stir up by persuasion (old verb here only in the N.T.), a thing that he had a right to do.
rwp@Acts:18:15 @{Questions} (\ztmata\). Plural, contemptuous, "a parcel of questions" (Knowling). {About words} (\peri logou\). Word, singular, talk, not deed or fact (\ergon, factum\). {And names} (\kai onomatn\). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names. {And your own law} (\kai nomou tou kath' hums\) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all. {Look to it yourselves} (\opsesthe autoi\). The volitive future middle indicative of \hora\ often used (cf. strkjv@Matthew:27:4|) where an imperative could be employed (Robertson, _Grammar_, p. 874). The use of \autoi\ (yourselves) turns it all over to them. {I am not minded} (\ou boulomai\). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Romans:9-11|) that in fact Christianity is the true, the spiritual Judaism.
rwp@Acts:18:17 @{They all laid hold on Sosthenes} (\epilabomenoi pantes Ssthenn\). See strkjv@16:19; strkjv@17:19| for the same form. Here is violent hostile reaction against their leader who had failed so miserably. {Beat him} (\etupton\). Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (verse 8|) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1Corinthians:1:1|), a co-worker with Paul whom he had sought to persecute. {And Gallio cared for none of these things} (\kai ouden toutn ti Gallini emelen\). Literally, "no one of these things was a care to Gallio." The usually impersonal verb (\melei, emelen\, imperfect active) here has the nominative as in strkjv@Luke:10:40|. These words have been often misunderstood as a description of Gallio's lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul's concern. Gallio shows up well in Luke's narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob.
rwp@Acts:18:24 @{Apollos} (\Apolls\). Genitive \-\ Attic second declension. Probably a contraction of \Apollonios\ as D has it here. {An Alexandrian} (\Alexandreus\). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. {A learned man} (\anr logios\). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since \logos\ was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas. {Mighty in the Scriptures} (\dunatos n en tais graphais\). Being powerful (\dunatos\ verbal of \dunamai\ and same root as \dunamis\, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.
rwp@Acts:19:9 @{But when some were hardened} (\hs de tines esklrunonto\). Imperfect passive of \sklrun\, causative like _hiphil_ in Hebrew, to make hard (\sklros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeiths\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklrun\ and \apeithe\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kaks leg\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' autn\). Second aorist active participle of \aphistmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aphrisen tous mathtas\). First aorist active indicative of \aphoriz\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en ti scholi Turannou\). \Schol\ (our school) is an old word from \schein\ (\ech\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).
rwp@Acts:19:26 @{At Ephesus} (\Ephesou\). Genitive of place as also with \Asias\ (Asia). Cf. Robertson, _Grammar_, pp. 494f. {This Paul} (\ho Paulos houtos\). Contemptuous use of \houtos\. {Hath turned away} (\metestsen\). Changed, transposed. First aorist active indicative, did change. Tribute to Paul's powers as a preacher borne out by Luke's record in strkjv@19:10|. There may be an element of exaggeration on the part of Demetrius to incite the workmen to action, for the worship of Artemis was their wealth. Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul's preaching (Furneaux). {Which are made with hands} (\hoi dia cheirn ginomenoi\). Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts:17:29|). Isaiah (Isaiah:44:9-17|) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus:20:4; strkjv@Psalms:135:15-18|). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work.
rwp@Acts:19:39 @{Anything about other matters} (\ti peraiter\). Most MSS. here have \ti peri hetern\, but B b Vulgate read \ti peraiter\ as in Plato's \Phaedo\. Several papyri examples of it also. It is comparative \peraiteros\ of \pera\, beyond. Note also \epi\ in \epizteite\. Charges of illegal conduct (Page) should be settled in the regular legal way. But, if you wish to go further and pass resolutions about the matter exciting you, "it shall be settled in the regular assembly" (\en ti ennomi ekklsii\). "In the lawful assembly," not by a mob like this. Wood (_Ephesus_) quotes an inscription there with this very phrase "at every lawful assembly" (\kata psan ennomon ekklsian\). The Roman officials alone could give the sanction for calling such a lawful or regular assembly. The verb \epilu\ is an old one, but in the N.T. only here and strkjv@Mark:4:34| (which see) where Jesus privately opened or disclosed the parables to the disciples. The papyri give examples of the verb in financial transactions as well as of the metaphorical sense. The solution will come in the lawful assembly, not in a riot like this. See also strkjv@2Peter:1:20| where the substantive \epilusis\ occurs for disclosure or revelation (prophecy).
rwp@Acts:20:6 @{After the days of unleavened bread} (\meta tas hmers tn azumn\). Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians:4:10; strkjv@Colossians:2:16|). Was Luke a proselyte because he notes the Jewish feasts as here and in strkjv@Acts:27:9|? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1Corinthians:16:8|). He was hoping now to reach Jerusalem by Pentecost (Acts:20:16|) as he did. We do not know the precise year, possibly A.D. 56 or 57. {In five days} (\achri hmern pente\). Up to five days (cf. strkjv@Luke:2:37|). D has \pemptaioi\, "fifth day men," a correct gloss. Cf. \deuteraioi\, second-day men (Acts:28:13|). In strkjv@Acts:16:11| they made the voyage in two days. Probably adverse winds held them back here. {Seven days} (\hepta hmeras\). To atone for the short stay in Troas before (2Corinthians:2:12f.|) when Paul was so restless. Now he preaches a week to them.
rwp@Acts:20:13 @{To the ship} (\epi to ploion\). Note article. It is possible that Paul's party had chartered a coasting vessel from Philippi or Troas to take them to Patara in Lycia. Hence the boat stopped when and where Paul wished. That is possible, but not certain, for Paul could simply have accommodated himself to the plans of the ship's managers. {To take in Paul} (\analambanein ton Paulon\). Songs:in verse 14|. Same use in strkjv@2Timothy:4:11|: "Picking up Mark" (\Markon analabn\). Assos was a seaport south of Troas in Mysia in the province of Asia. {He had appointed} (\diatetagmenos n\). Past perfect periphrastic middle of \diatass\, old verb to give orders (military in particular). {To go by land} (\pezeuein\). Present active infinitive of \pezeu\, old verb to go on foot, not on horse back or in a carriage or by ship. Here only in the N.T. It was about twenty miles over a paved Roman road, much shorter (less than half) than the sea voyage around Cape Lectum. It was a beautiful walk in the spring-time and no doubt Paul enjoyed it whatever his reason was for going thus to Assos while the rest went by sea. Certainly he was entitled to a little time alone, this one day, as Jesus sought the Father in the night watches (Matthew:14:23|).
rwp@Acts:20:16 @{For Paul had determined} (\kekrikei gar ho Paulos\). Past perfect active (correct text) of \krin\ and not the aorist \ekrine\. Either Paul controlled the ship or the captain was willing to oblige him. {To sail past Ephesus} (\parapleusai tn Epheson\). First aorist active infinitive of \paraple\, old verb to sail beside, only here in the N.T. {That he might not have} (\hops m gentai auti\). Final clause (negative) with aorist middle subjunctive of \ginomai\ and dative "that it might not happen to him." {To spend time} (\chronotribsai\). First aorist active of the late compound verb \chronotribe\ (\chronos\, time, \trib\, to spend), only here in the N.T. The verb \trib\, to rub, to wear out by rubbing, lends itself to the idea of wasting time. It was only a year ago that Paul had left Ephesus in haste after the riot. It was not expedient to go back so soon if he meant to reach Jerusalem by Pentecost. Paul clearly felt (Romans:15|) that the presentation of this collection at Pentecost to the Jewish Christians would have a wholesome influence as it had done once before (Acts:11:30|). {He was hastening} (\espeuden\). Imperfect active of \speud\, old verb to hasten as in strkjv@Luke:2:16; strkjv@19:56|. {If it were possible for him} (\ei dunaton ei auti\). Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. {The day of Pentecost} (\tn hmeran ts pentkosts\). Note the accusative case. Paul wanted to be there for the whole day. See strkjv@Acts:2:1| for this very phrase.
rwp@Acts:20:17 @{Called to him} (\metekalesato\). Aorist middle (indirect) indicative of \metakale\, old verb to call from one place to another (\meta\ for "change"), middle to call to oneself, only in Acts in the N.T. (7:14; strkjv@10:32; strkjv@20:17; strkjv@24:25|). Ephesus was some thirty miles, a stiff day's journey each way. They would be with Paul the third day of the stay in Miletus. {The elders of the church} (\tous presbuterous ts ekklsias\). The very men whom Paul terms "bishops" (\episkopous\) in verse 28| just as in strkjv@Titus:1:5,7| where both terms (\presbuterous, ton episkopon\) describe the same office. The term "elder" applied to Christian ministers first appears in strkjv@Acts:11:30| in Jerusalem and reappears in strkjv@15:4,6,22| in connection with the apostles and the church. The "elders" are not "apostles" but are "bishops" (cf. strkjv@Phillipians:1:1|) and with "deacons" constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders" ("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, _Apostelgeschichte_, p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts:21-26|). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke.... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel." We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King" Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul's _Apologia pro sua Vita_. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John:13-17|). He warns them about future perils as Jesus had done. Paul's words here will repay any preacher's study today. There is the same high conception of the ministry here that Paul had already elaborated in strkjv@2Corinthians:2:12-6:10| (see my _Glory of the Ministry_). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.
rwp@Acts:21:19 @{He rehearsed} (\exgeito\). Imperfect middle of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\hn\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \toutn\. {God had wrought} (\epoisen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.
rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zltai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zlo\, to burn with zeal, to boil. The Greek used \zlts\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.
rwp@Acts:22:28 @{With a great sum} (\pollou kephalaiou\). The use of \kephalaiou\ (from \kephal\, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from \caput\ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship. {But I am a Roman born} (\Eg de kai gegennmai\). Perfect passive indicative of \genna\. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39|) did not make Paul a Roman citizen. Tarsus was an _urbs libera_, not a _colonia_ like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).
rwp@Acts:23:1 @{Looking steadfastly} (\atenisas\). See on this word strkjv@1:10; strkjv@3:12; strkjv@6:15; strkjv@7:55; strkjv@13:9|. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. {I have lived before God} (\pepoliteumai ti thei\). Perfect middle indicative of \politeu\, old verb to manage affairs of city (\polis\) or state, to be a citizen, behave as a citizen. In the N.T. only here and strkjv@Phillipians:1:27|. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (\thei\) is the dative of personal interest. As God looked at it and in his relation to God. {In all good conscience unto this day} (\pasi suneidsei agathi achri tauts ts hmeras\). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Timothy:1:13-16|). But that depends on one's interpretation of "good conscience." The word \suneidsis\ is literally "joint-knowledge" in Greek, Latin (_conscientia_) and English "conscience" from the Latin. It is a late word from \sunoida\, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews:10:2|), or of one's own self, then consciousness of the distinction between right and wrong (Romans:2:15|) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Corinthians:8:7,10; strkjv@1Peter:2:19|). The conscience can be contaminated (Hebrews:10:22|, evil \ponrs\). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Timothy:1:13-16|). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Peter:3:16|). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in strkjv@John:8:9| (the interpolation strkjv@7:53-8:11|).
rwp@Acts:23:3 @{Thou whited wall} (\toiche kekoniamene\). Perfect passive participle of \konia\ (from \konia\, dust or lime). The same word used in strkjv@Matthew:23:27| for "whited sepulchres" (\taphoi kekoniamenoi\) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word \tuptein\ (smite) in his command, putting it first in the sentence (\tuptein se mellei ho theos\) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God's commonwealth. {And sittest thou to judge me?} (\Kai su kathi krinn me?\) Literally, "And thou (being what thou art) art sitting (\kathi\, second person singular middle of \kathmai\, late form for \kathsai\, the uncontracted form) judging me." Cf. strkjv@Luke:22:30|. \Kai su\ at the beginning of a question expresses indignation. {Contrary to the law} (\paranomn\). Present active participle of \paranome\, old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."
rwp@Acts:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hops katagagis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag\ with \hops\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\hs melln punthanesthai\). Just as in verse 15| except that here \melln\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.
rwp@Acts:24:18 @{Amidst which} (\en hail\). That is, "in which offerings" (in presenting which offerings, strkjv@21:27|). {They found me} (my accusers here present, \heuron me\), {purified in the temple} (\hgnismenon en ti hieri\). Perfect passive participle of \hagniz\ (same verb in strkjv@21:24,26|) state of completion of the Jewish sacrifices which had gone on for seven days (21:27|), the very opposite of the charges made. {With no crowd} (\ou meta ochlou\). "Not with a crowd" till the Asiatic Jews gathered one (21:27|). {Nor yet with tumult} (\oude meta thorubou\). They made the tumult (27:30|), not Paul. Till they made the stir, all was quiet.
rwp@Acts:25:13 @{When certain days were passed} (\Hmern diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernik\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katntsan eis Kaisarian\). Came down (first aorist active of \katanta\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).
rwp@Acts:25:14 @{Tarried} (\dietribon\). Imperfect active of \diatrib\, common verb for spending time (Acts:12:19|, etc.). {Many days} (\pleious hmeras\). More days (than a few). Accusative case for extent of time. {Laid Paul's case} (\anetheto ta kata ton Paulon\). Second aorist middle indicative of \anatithmi\, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and strkjv@Galatians:2:2|. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of \ennui\ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. {Left a prisoner} (\katalelimmenos desmios\). Perfect passive participle of \kataleip\, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.
rwp@Acts:25:20 @{Being perplexed} (\aporoumenos\). Present middle participle of the common verb \apore\ (\a\ privative and \poros\ way), to be in doubt which way to turn, already in strkjv@Mark:6:20| which see and strkjv@Luke:24:4|. The Textus Receptus has \eis\ after here, but critical text has only the accusative which this verb allows (Mark:6:20|) as in Thucydides and Plato. {How to inquire concerning these things} (\tn peri toutn ztsin\). Literally, "as to the inquiry concerning these things." This is not the reason given by Luke in verse 9| (wanting to curry favour with the Jews), but doubtless this motive also actuated Festus as both could be true. {Whether he would go to Jerusalem} (\ei bouloito poreuesthai eis Ierosoluma\). Optative in indirect question after \elegon\ (asked or said) imperfect active, though the present indicative could have been retained with change of person: "Dost thou wish, etc.," (\ei bouli\, etc.). See Robertson, _Grammar_, pp. 1031, 1044. This is the question put to Paul in verse 9| though \theleis\ is there used.
rwp@Acts:25:22 @{I also could wish} (\eboulomn kai autos\). The imperfect for courtesy, rather than the blunt \boulomai\, I wish, I want. Literally, "I myself also was wishing" (while you were talking), a compliment to the interesting story told by Festus. The use of \an\ with the imperfect would really mean that he does not wish (a conclusion of the second class condition, determined as unfulfilled). \An\ with the optative would show only a languid desire. The imperfect is keen enough and yet polite enough to leave the decision with Festus if inconvenient for any reason (Robertson, _Grammar_, pp. 885-7). Agrippa may have heard much about Christianity.
rwp@Acts:25:23 @{When Agrippa was come and Bernice} (\elthontos tou Agrippa kai ts Berniks\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Berniks\ being added as an afterthought. {With great pomp} (\meta polls phantasias\). \Phantasia\ is a _Koin_ word (Polybius, Diodorus, etc.) from the old verb \phantaz\ (Hebrews:12:21|) and it from \phain\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Matthew:14:26; strkjv@Mark:6:49|). Herodotus (VII. 10) used the verb \phantaz\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22|) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroatrion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin_ writers. The hearing was "semi-official" (Page) as is seen in verse 26|. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exochn\). The use of \kat' exochn\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exoch\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Phstou\). Genitive absolute again, "Festus having commanded."
rwp@Acts:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos d episphalous\). Genitive absolute, "and the voyage being already (\d\=Latin _jam_) dangerous" (old word from \epi\ and \sphall\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tn nsteian d parelluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parini ho Paulos\). Imperfect active of \paraine\, old word to exhort from \para\ and \aine\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\ther\). Old word from \theros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubres\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai tn psuchn\). Common use of \psuch\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.
rwp@Acts:27:29 @{Lest haply we should be cast ashore on rocky ground} (\m pou kata tracheis topous ekpesmen\). The usual construction after a verb of fearing (\m\ and the aorist subjunctive \ekpesmen\). Literally, "Lest somewhere (\pou\) we should fall out down against (\kata\) rocky places." The change in the soundings made it a very real fear. \Tracheis\ (rough) is old adjective, but in the N.T. only here and strkjv@Luke:3:5| (from strkjv@Isaiah:40:4|). {Four anchors} (\agkuras tessaras\). Old word from \agk\. In N.T. only in this chapter, with \rhipt\ here, with \ektein\ in verse 30|, with \periaire\ in verse 40|; and strkjv@Hebrews:6:19| (figuratively of hope). {From the stern} (\ek prumns\). Old word, but in N.T. only in strkjv@Mark:4:38|; here and 41| in contrast with \prira\ (prow). The usual practice was and is to anchor by the bows. "With a view to running the ship ashore anchoring from the stern would, it is said, be best" (Page). Nelson is quoted as saying that he had been reading strkjv@Acts:27| the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. {Wished for the day} (\uchonto\). Imperfect middle, kept on praying for "day to come" (\hmeran genesthai\) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach.
rwp@Acts:28:14 @{Where we found brethren} (\hou heurontes adelphous\). Possibly from Alexandria, but, as Blass observes, it is no more strange to find "brethren" in Christ in Puteoli when Paul arrives than in Rome. There was a large Jewish quarter. {Seven days} (\hmeras hepta\). Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. {And so we came to Rome} (\kai houts eis tn Romn lthamen\). Songs:at last. Luke is exultant as Page observes: _Paulus Romae captivus: triumphus unicus_. It is the climax of the book of Acts (19:21; strkjv@23:11|), but not the close of Paul's career. Page rightly remarks that a new paragraph should begin with verse 15|, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans:15:22-29|).
rwp@Acts:28:15 @{When they heard of us} (\akousantes ta peri hmn\). How "they heard the things concerning us" we do not know. Good news had its way of travel even before the days of telegraph, telephone, daily papers. Possibly Julius had to send on special couriers with news of his arrival after the shipwreck. Possibly some of the brethren in Puteoli at once (beginning of the week) sent on news to the brethren in Rome. The church in Rome had long ago received Paul's letter from Corinth at the hands of Phoebe. {To meet us} (\eis apantsin hmin\). Idiomatic phrase, "for meeting with us" (associative instrumental case). _Koin_ word \apantsis\ from verb \apanta\, to meet, in N.T. only here; strkjv@Matthew:25:6; strkjv@1Timothy:4:17|. Use after \eis\ rather than infinitive like a translation Hebraism (Robertson, _Grammar_, p. 91). {As far as the Market of Appius} (\achri Appiou Phorou\). The Forum of Appius, 90 miles from Puteoli, 40 from Rome, on the great Appian Way. The Censor Appius Claudius had constructed this part of the road, B.C. 312. Paul probably struck the Appian Way at Capua. Portions of this great stone highway are still in use. If one wishes to tread where Paul trod, he can do it here. Appii Forum had a bad reputation, the haunt of thieves, thugs, and swindlers. What would this motley crowd think of Paul chained to a soldier? {Three Taverns} (\Trin Tabernn\). Genitive case after \achri\ like \Appiou Phorou\. About 30 miles from Rome. _Tres Tabernae_. {Whom} (\hous\). Two groups of the disciples came (one Gentile, one Jewish, Rackham thinks), one to Appii Forum, the other to Three Taverns. It was a joyous time and Julius would not interfere. {Took courage} (\elabe tharsos\). The old substantive \tharsos\ is here alone in the N.T. Jesus himself had exhorted Paul to be of good courage (\tharsei\ strkjv@Acts:23:11|) as he had done the disciples (John:16:33|). Paul had passed through enough to cause depression, whether he was depressed or not, but he deeply appreciated this kindly sympathy.
rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas tn Ioudain prtous\). This use of \prtos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \prtous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthontn autn\). Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. Songs:he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poisas\ as in verse 4| (\diasthenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolumn paredothn eis tas cheiras tn Romain\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.
rwp@Acts:28:19 @{When the Jews spake against it} (\antilegontn tn Ioudain\). Genitive absolute again, \antilegontn\ (\antileg\) common verb for speaking against as in strkjv@13:45|. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\nagkasthn\). "I was compelled," first aorist passive indicative of \anagkaz\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11|) which see. Paul was compelled to appeal to Caesar (see strkjv@25:11,12| for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch hs tou ethnous mou echn ti katgorein\). This use of \hs\ with a participle (\echn\) is common in Greek for the alleged reason. The genitive case with the infinitive \katgorein\ is regular. Paul says \ethnos\ instead of \laos\ as in strkjv@24:17; strkjv@26:4|.
rwp@Info_Colossians @ PURPOSE OF THE EPISTLE Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics (\hoi gnstikoi\, the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from \doke\, to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in strkjv@Phillipians:2:5-11|. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. Songs:then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus's _The Mystery-Religions and Christianity_, Glover's _The Conflict of Religion in the Early Roman Empire_, Kennedy's St. _Paul and the Mystery-Religions_, Lightfoot's _Commentary on Colossians_.
rwp@Colossians:1:9 @{That ye may be filled with} (\hina plrthte\). First aorist (effective) passive subjunctive of \plro\, to fill full. {The knowledge of his will} (\tn epignsin tou thelmatos autou\). The accusative case is retained with this passive verb. \Epignsis\ is a _Koin_ word (Polybius, Plutarch, etc.) for additional (\epi\) or full knowledge. The word is the keynote of Paul's reply to the conceit of Gnosticism. The cure for these intellectual upstarts is not ignorance, not obscurantism, but more knowledge of the will of God. {In all spiritual wisdom and understanding} (\en pasi sophii kai sunesei pneumatiki\). Both \pasei\ (all) and \pneumatiki\ (spiritual) are to be taken with both \sophii\ and \sunesei\. In strkjv@Ephesians:1:8| Paul uses \phronsei\ (from \phrn\, intellect) rather than \sunesei\ (grasp, from \sunimi\, to send together). \Sunesis\ is the faculty of deciding in particular cases while \sophia\ gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one's intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death.
rwp@Colossians:1:27 @{God was pleased} (\thelsen ho theos\). First aorist active indicative of \thel\, to will, to wish. "God willed" this change from hidden mystery to manifestation. {To make known} (\gnrisai\). First aorist active infinitive of \gnriz\ (from \ginsk\). Among the Gentiles (\en tois ethnesin\). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, "the riches of the glory of this mystery" (\to ploutos ts doxs tou mustriou toutou\) and that Paul himself has been made the minister of this grace among the Gentiles (Ephesians:3:1-2|). He feels the high honour keenly and meets the responsibility humbly. {Which} (\ho\). Grammatical gender (neuter) agreeing with \mustriou\ (mystery), supported by A B P Vulg., though \hos\ (who) agreeing with \Christos\ in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of "this mystery" is "Christ in you the hope of glory" (\Christos en humin h elpis ts doxs\). He is addressing Gentiles, but the idea of \en\ here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in strkjv@Ephesians:3:17|. He constitutes also the hope of glory for he is the \Shekinah\ of God. Christ is our hope now (1Timothy:1:1|) and the consummation will come (Romans:8:18|).
rwp@Colossians:2:8 @{Take heed} (\blepete\). Present active imperative second person plural of \blep\, common verb for warning like our "look out," "beware," "see to it." {Lest there shall be any one} (\m tis estai\). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in strkjv@2Corinthians:12:6|. {That maketh spoil of you} (\ho sulaggn\). Articular present active participle of \sulagge\, late and rare (found here first) verb (from \sul\, booty, and \ag\, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. {Through his philosophy} (\dia ts philosophias\). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from \philosophos\ (\philos, sophos\, one devoted to the pursuit of wisdom) and in N.T. only in strkjv@Acts:17:18|. Paul does not condemn knowledge and wisdom (see verse 2|), but only this false philosophy, "knowledge falsely named" (\pseudnumos gnsis\, strkjv@1Timothy:6:20|), and explained here by the next words. {And vain deceit} (\kai kens apats\). Old word for trick, guile, like riches (Matthew:13:22|). Descriptive of the philosophy of the Gnostics. {Tradition} (\paradosin\). Old word from \paradidmi\, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Thessalonians:2:15; strkjv@3:6|) or bad (Mark:7:3|). Here it is worthless and harmful, merely the foolish theories of the Gnostics. {Rudiments} (\stoicheia\). Old word for anything in a \stoichos\ (row, series) like the letters of the alphabet, the materials of the universe (2Peter:3:10,12|), elementary teaching (Hebrews:5:12|), elements of Jewish ceremonial training (Acts:15:10; Gal strkjv@4:3,9|), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. {And not after Christ} (\kai ou kata Christon\). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.
rwp@Colossians:2:16 @{Let no one judge you} (\m tis humas krinet\). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For \krin\ see on ¯Matthew:7:1|. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in strkjv@1Corinthians:8-9; strkjv@Romans:14; 15|. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on ¯Galatians:4:10|. Josephus (_Ant_. III. 10, 1) expressly explains the "seventh day" as called "_sabbata_" (plural form as here, an effort to transliterate the Aramaic _sabbathah_).
rwp@Colossians:2:18 @{Rob you of your prize} (\katabrabeuet\). Late and rare compound (\kata, brabeu\, strkjv@Colossians:3:15|) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's _Worterbuch_), here only in the N.T. Songs:here it means to decide or give judgment against. The judge at the games is called \brabeus\ and the prize \brabeion\ (1Corinthians:9:24; strkjv@Phillipians:3:14|). It is thus parallel to, but stronger than, \krinet\ in verse 16|. {By a voluntary humility} (\theln en tapeinophrosuni\). Present active participle of \thel\, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like \thelontas\ in strkjv@2Peter:3:5|. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested \en ethelotapeinophrosuni\ (in gratuitous humility), a word that occurs in Basil and made like \ethelothrskia\ in verse 23|. {And worshipping of the angels} (\kai thrskeii tn aggeln\). In strkjv@3:12| humility (\tapeinophrosunn\) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse 23|. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. {Dwelling in the things which he hath seen} (\ha heoraken embateun\). Some MSS. have "not," but not genuine. This verb \embateu\ (from \embats\, stepping in, going in) has given much trouble. Lightfoot has actually proposed \kenembateun\ (a verb that does not exist, though \kenembate\ does occur) with \aira\, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (_Teaching of Paul_, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" (\enebateusen\) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries. {Vainly puffed up} (\eiki phusioumenos\). Present passive participle of \phusio\, late and vivid verb from \phusa\, pair of bellows, in N.T. only here and strkjv@1Corinthians:4:6,18f.; strkjv@8:1|. Powerful picture of the self-conceit of these bombastic Gnostics.
rwp@Colossians:3:11 @{Where} (\hopou\). In this "new man" in Christ. Cf. strkjv@Galatians:3:28|. {There cannot be} (\ouk eni\). \Eni\ is the long (original) form of \en\ and \estin\ is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek \Helln\ and Jew \Ioudaios\) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (\peritom\) and uncircumcision (\akrobustia\) put the Jewish picture with the cleavage made plainer (cf. strkjv@Ephesians:2|). The Greeks and Romans regarded all others as barbarians (\barbaroi\, strkjv@Romans:1:14|), users of outlandish jargon or gibberish, onomatopoetic repetition (\bar-bar\). {A Scythian} (\Skuths\) was simply the climax of barbarity, _bar-baris barbariores_ (Bengel), used for any rough person like our "Goths and Vandals." {Bondman} (\doulos\, from \de\, to bind), {freeman} (\eleutheros\, from \erchomai\, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity. {But Christ is all} (\alla panta Christos\). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural \panta\ is more inclusive than the singular \pn\ would be. {And in all} (\kai en psin\). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word \adelphos\ (brother).
rwp@Colossians:4:11 @{Jesus which is called Justus} (\Isous ho legomenos Ioustos\). Another illustration of the frequency of the name Jesus (Joshua). The surname Justus is the Latin _Justus_ for the Greek \Dikaios\ and the Hebrew _Zadok_ and very common as a surname among the Jews. The name appears for two others in the N.T. (Acts:1:23; strkjv@18:7|). {Who are of the circumcision} (\hoi ontes ek peritoms\). Jewish Christians certainly, but not necessarily Judaizers like those so termed in strkjv@Acts:11:3| (\hoi ek peritoms\. Cf. strkjv@Acts:35:1,5|). {These only} (\houtoi monoi\). "Of the circumcision" (Jews) he means. {A comfort unto me} (\moi pargoria\). Ethical dative of personal interest. \Pargoria\ is an old word (here only in N.T.) from \pargore\, to make an address) and means solace, relief. A medical term. Curiously enough our word paregoric comes from it (\pargorikos\).
rwp@Ephesians:1:3 @{Blessed} (\eulogtos\). Verbal of \euloge\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogmenos\ points to an isolated act or acts, \eulogtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est\ (imperative) or \ei\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou Kuriou hmn Isou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hmn Isou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogsas hums\). First aorist active participle of \euloge\, the same word, antecedent action to the doxology (\eulogtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasi eulogii pneumatiki\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christi\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klsis\ (calling) in strkjv@Hebrews:3:1|, with \drea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.
rwp@Ephesians:2:3 @{We also all} (\kai hmeis pantes\). We Jews. {Once lived} (\anestraphmen pote\). Second aorist passive indicative of \anastreph\, old verb, to turn back and forth, to live (2Corinthians:1:12|). Cf. \pote periepatsate\, of the Gentiles in verse 2|. {The desires} (\ta thelmata\). Late and rare word except in LXX and N.T., from \thel\, to will, to wish. Plural here "the wishes," "the wills" of the flesh like \tais epithumiais ts sarkos\ just before. Gentiles had no monopoly of such sinful impulses. {Of the mind} (\tn dianoin\). Plural again, "of the thoughts or purposes." {Were by nature children of wrath} (\metha tekna phusei orgs\). This is the proper order of these words which have been the occasion of much controversy. There is no article with \tekna\. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath (\orgs\) because of their lives of sin. See strkjv@Romans:2:1-3:20| for the full discussion of this to Jews unpalatable truth. The use of \phusei\ (associative instrumental case of manner) is but the application of Paul's use of "all" (\pantes\) as shown also in strkjv@Romans:3:20; strkjv@5:12|. See \phusei\ of Gentiles in strkjv@Romans:2:14|. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in strkjv@Romans:5:13f|.
rwp@Ephesians:2:20 @{Being built upon} (\epoikodomthentes\). First aorist passive participle of \epoikodome\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi ti themelii\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostoln kai prophtn\). Genitive of apposition with \themelii\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\onts akrognianiou autou Christou Isou\). Genitive absolute. The compound \akrogniaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephaln gnias\. "The \akrogniaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).
rwp@Ephesians:6:19 @{That utterance may be given unto me} (\hina moi dothi logos\). Final clause with \hina\ and first aorist passive subjunctive of \didmi\, to give. See a like request in strkjv@Colossians:4:3|. Paul wishes their prayer for courage for himself.
rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kann\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\ti katholiki mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\h katholik ekklsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).
rwp@Info_Epistles-Paul @ THE EPISTLES OF PAUL BY WAY OF INTRODUCTION IMPORTANCE OF PAUL'S WORK It is impossible to put too much emphasis on the life and work of Paul as the great interpreter of Christ. He has been misunderstood in modern times as he was during his career. Some accuse him of perverting the pure gospel of Christ about the Kingdom of God into a theological and ecclesiastical system. He has been accused of rabbinizing the gospel by carrying over his Pharisaism, while others denounce him for Hellenizing the gospel with Greek philosophy and the Greek mystery-religions. But out of all the welter of attacks Paul's Epistles stand as the marvellous expression of his own conception of Christ and the application of the gospel to the life of the Christians in the Graeco-Roman world in which they lived by eternal principles that apply to us today. In order to understand Paul's Epistles one must know the Acts of the Apostles in which Luke has drawn with graphic power the sudden change of the foremost opponent of Christ into the chief expounder and proclaimer of the gospel of the Risen Christ. The Acts and the Epistles supplement each other in a marvellous way, though chiefly in an incidental fashion. It is by no means certain that Luke had access to any of Paul's Epistles before he wrote the Acts, though that was quite possible for the early Epistles. It does not greatly matter for Luke had access to Paul himself both in Caesarea and in Rome. The best life of Paul one can get comes by combining the Acts with the Epistles if he knows how to do it. Paul is Luke's hero, but he has not overdrawn the picture in the Acts as is made clear by the Epistles themselves which reveal his own grasp and growth. The literature on Paul is vast and constantly growing. He possesses a fascination for students of the New Testament and of Christianity. It is impossible here to allude even to the most important in so vast a field. Conybeare and Howson's _Life and Epistles of St. Paul_ still has value. Sir W. M. Ramsay has a small library on Paul and his Epistles. Stalker's masterful little book on Paul still grips men as does the work of Sabatier. Deissmann's _St. Paul _ continues to throw light on the great Apostle to the Gentiles. Those who wish my own view at greater length will find them in my various books on Paul (_Epochs in the Life of Paul_, _Paul the Interpreter of Christ_, etc.).
rwp@Info_Epistles-Paul @ The study of Paul's Epistles in the order of their writing is the best possible way of seeing his own growth as a theologian and interpreter of Christ. Sabatier long ago laid emphasis on this point in his book _The Apostle Paul_ as did Matheson in _The Spiritual Development of Paul_. It is a tragedy to have to read Paul's Epistles as printed in the usual Greek text of Westcott and Hort and the English translations, beginning with Romans and ending with Philemon. In the manuscripts that give Paul's Epistles Romans comes first as the largest and most important, but Titus and Philemon come after II Timothy (the last just before his death). We know something of Paul's early preaching how he laid emphasis on the Messiahship of Jesus proven by his resurrection, Paul himself having seen the Risen Christ (Acts:9:22|). This conviction and experience lay at the foundation of all his work and he never faltered concerning it (Acts:17:3). In the earliest sermon of which we have a full report Paul proclaims justification by faith in Christ with forgiveness of sins (Acts:13:38f.|), blessings not obtained by the law of Moses. In the unfolding life of Paul he grappled with great problems of Jewish rabbinism and Greek philosophy and mystery-religions and Paul himself grew in stature as he courageously and victoriously faced Judaizer and Gnostic. There are scholars who claim that Paul surrendered to the appeal of Gnostic sacramentarianism and so went back on his great doctrine of justification by faith, not by works. It will be shown at the proper time that this view misinterprets Paul's attitude. The events given by Luke in the Acts fit in with the self-revelation of Paul in his own Epistles as we read them. Each one of the four groups of Epistles has a slightly different style and vocabulary as is natural when one comes to think of it. The same thing is true of the plays of Shakespeare and the poems of Milton. Style is the man, Buffon says. Yes, but style is also a function of the subject. Particularly is this true of vocabulary which has to vary with the different topics treated. But style in the same man varies with different ages. Ripened old age mellows the exuberance of youth and the passionate vehemence of manhood. We shall see Paul himself in his Epistles, letting himself go in various ways and in different moods. But in all the changing phases of his life and work there is the same masterful man who glories in being the slave of Jesus Christ and the Apostle to the Gentiles. The passion of Paul is Christ and one can feel the throb of the heart of the chief of sinners who became the chief of saints in all his Epistles. There is the Pauline glow and glory in them all.
rwp@Galatians:1:7 @{Which is not another} (\ho ouk estin allo\). It is no "gospel" (good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative \ho\ (which) refers to \heteron euaggelion\ (a different gospel) "taken as a single term and designating the erroneous teachings of the Judaizers" (Burton). {Only} (\ei m\). Literally, "except," that is, "Except in this sense," "in that it is an attempt to pervert the one true gospel" (Lightfoot). {Who disturb you} (\hoi tarassontes\). The disturbers. This very verb \tarass\ is used in strkjv@Acts:17:8| of the Jews in Thessalonica who "disturbed" the politarchs and the people about Paul. {Would pervert} (\thelontes metastrepsai\). "Wish to turn about," change completely as in strkjv@Acts:2:20; strkjv@James:4:9|. The very existence of the gospel of Christ was at stake.
rwp@Galatians:1:13 @{My manner of life} (\tn emn anastrophn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en ti Ioudaismi\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz\. {Beyond measure} (\kath' huperboln\). "According to excess" (throwing beyond, \huperbol\). {I persecuted} (\edikon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autn\). Customary action again, imperfect of old verb \porthe\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.
rwp@Galatians:2:5 @{No, not for an hour} (\oude pros hran\). Pointed denial that he and Barnabas yielded at all "in the way of subjection" (\ti hupotagi\, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb \eik\, to yield, occurs here alone in the N.T. See strkjv@2Corinthians:9:13| for \hupotag\. {The truth of the gospel} (\h altheia tou euaggeliou\). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.
rwp@Galatians:2:17 @{We ourselves were found sinners} (\heurethmen kai autoi hamartloi\). Like the Gentiles, Jews who thought they were not sinners, when brought close to Christ, found that they were. Paul felt like the chief of sinners. {A minister of sin} (\hamartias diakonos\). Objective genitive, a minister to sin. An illogical inference. We were sinners already in spite of being Jews. Christ simply revealed to us our sin. {God forbid} (\m genoito\). Literally, "May it not happen." Wish about the future (\m\ and the optative).
rwp@Galatians:3:20 @{Is not a mediator of one} (\henos ouk estin\). That is, a middleman comes in between two. The law is in the nature of a contract between God and the Jewish people with Moses as the mediator or middleman. {But God is one} (\ho de theos heis estin\). There was no middleman between God and Abraham. He made the promise directly to Abraham. Over 400 interpretations of this verse have been made!
rwp@Galatians:4:26 @{The Jerusalem that is above} (\h an Ierousalm\). Paul uses the rabbinical idea that the heavenly Jerusalem corresponds to the one here to illustrate his point without endorsing their ideas. See also strkjv@Revelation:21:2|. He uses the city of Jerusalem to represent the whole Jewish race (Vincent).
rwp@Galatians:5:12 @{I would} (\ophelon\). Would that, used as conjunction in wishes. See on ¯1Corinthians:4:2; strkjv@2Corinthians:11:1|. Here a wish about the future with future indicative. {They which unsettle you} (\hoi anastatountes humas\). Late verb from \anastatos\, driven from one's abode, and in papyri in this sense as well as in sense of upsetting or disturbing one's mind (boy's letter) as here. In strkjv@Acts:17:6; strkjv@21:38| we have it in sense of making a commotion. {Cut themselves off} (\apokopsontai\). Future middle of \apokopt\, old word to cut off as in strkjv@Acts:27:32|, here to mutilate.
rwp@Galatians:5:17 @{Lusteth against} (\epithumei kata\). Like a tug of war. This use of \sarx\ as opposed to the Spirit (Holy Spirit) personifies \sarx\. Lightfoot argues that \epithumei\ cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like \epithumia\, does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows. {Are contrary the one to the other} (\alllois antikeitai\). Are lined up in conflict, face to face (\anti-\), a spiritual duel (cf. Christ's temptations), with dative case of personal interest (\alllois\). {That ye may not do} (\hina m poite\). "That ye may not keep on doing" (present active subjunctive of \poie\). {That ye would} (\ha ean thelte\). "Whatever ye wish" (indefinite relative with \ean\ and present subjunctive).
rwp@Galatians:6:11 @{With how large letters} (\plikois grammasin\). Paul now takes the pen from the amanuensis (cf. strkjv@Romans:16:22|) and writes the rest of the Epistle (verses 11-18|) himself instead of the mere farewell greeting (2Thessalonians:3:17; strkjv@1Corinthians:16:21; strkjv@Colossians:4:18|). But what does he mean by "with how large letters"? Certainly not "how large a letter." It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (_St. Paul_, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (_Documents_, p. 24; _Vocabulary_, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. {I have written} (\egrapsa\). Epistolary aorist. {With mine own hand} (\ti emi cheiri\). Instrumental case as in strkjv@1Corinthians:16:21|.
rwp@Galatians:6:14 @{Far be it from me} (\emoi m genoito\). Second aorist middle optative of \ginomai\ in a negative (\m\) wish about the future with dative case: "May it not happen to me." See strkjv@2:17|. The infinitive \kauchsthai\ (to glory) is the subject of \genoito\ as is common in the LXX, though not elsewhere in the N.T. {Hath been crucified unto me} (\emoi estaurtai\). Perfect passive indicative of \stauro\, stands crucified, with the ethical dative again (\emoi\). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. strkjv@2:19f.; strkjv@3:13; strkjv@4:4f.; strkjv@1Corinthians:1:23f.; strkjv@Romans:1:16; strkjv@3:21ff.; strkjv@4:25; strkjv@5:18|. {World} (\kosmos\) has no article, but is definite as in strkjv@2Corinthians:5:19|. Paul's old world of Jewish descent and environment is dead to him (Phillipians:3:3f.|).
rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en huii\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalsas\). First aorist active participle of \lale\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumers\). "In many portions." Adverb from late adjective \polumers\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrops\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphors\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).
rwp@Hebrews:2:18 @{In that} (\en hi\). Literally, "In which" (\=en touti en hi\, in that in which), a causal idea, though in strkjv@Romans:14:22| \en hi\ means "wherein." {Hath suffered} (\peponthen\). Second perfect active indicative of \pasch\, permanent part of Christ's experience. {Being tempted} (\peirastheis\). First aorist passive participle of \peiraz\. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew:4:8-11|), by Peter in the spirit of Satan (Matthew:16:22f.|), in Gethsemane (Matthew:26:39|), and caused intense suffering to Jesus (Luke:22:44; strkjv@Hebrews:5:8|). {He is able} (\dunatai\). This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathize with us (Hebrews:4:15|). {To succour} (\bothsai\). First aorist active infinitive of the old compound verb \bothe\ (\bo\, a cry, \the\, to run), to run at a cry or call for help (Matthew:15:25|). {Them that are tempted} (\tois peirazomenois\). Dative plural of the articular participle (present passive) of \peiraz\. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (\autos\) their predicament and is able to help them to be faithful.
rwp@Hebrews:3:5 @{And Moses} (\kai Muss men\). "Now Moses indeed on his part" (\men\ contrasted with \de\). {In} (\en\). Moses was in "God's house" "as a servant" (\hs therapn\). Old word, in LXX, only here in N.T. and quoted from strkjv@Numbers:12:7f|. Kin to the verb \therapeu\, to serve, to heal, and \therapeia\, service (Luke:9:11|) and a group of servants (Luke:12:42|). {For a testimony of those things which were afterward to be spoken} (\eis marturion tn lalthsomenn\). Objective genitive of the articular future passive participle of \lale\. It is not certain what it means whether the "testimony" (\marturion\) is to Moses or to God and whether it points on to Christ. In strkjv@9:9| see \parabol\ applied to the old dispensation as a symbol pointing to Christ and Christianity. {But Christ} (\Christos de\). In contrast with Moses (\men\ in verse 5|). {As a son} (\hs huios\). Instead of a \therapn\ (servant). {Over his house} (\epi ton oikon autou\). The difference between \epi\ and \en\ added to that between \huios\ and \therapn\. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In strkjv@Acts:7:11| the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).
rwp@Hebrews:3:7 @{Wherefore} (\dio\). Probably this inferential conjunction (\dia, ho\, because of which) goes with \m sklrunte\ (harden not) in verse 8| rather than with \blepete\ (take heed) in verse 12| unless the long quotation be considered a parenthesis. The long quotation in verses 7-11| is from strkjv@Psalms:95:7-11|. After the quotation the author has "three movements" (Moffatt) in his discussion of the passage as applied to the Jewish Christians (3:12-19; strkjv@4:1-10; strkjv@4:11-13|). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power. {As the Holy Ghost saith} (\kaths legei to pneuma to hagion\). Just this phrase nowhere else in the N.T., except Act strkjv@21:11| (Agabus), though practically the same idea in strkjv@9:8; strkjv@10:15|. In strkjv@1Timothy:4:1| the adjective "Holy" is wanting as in strkjv@Revelation:2; 3|. But the writer quotes this Psalm as the Word of God and in strkjv@4:7| attributes it to David. {If ye shall hear} (\ean akouste\). Condition of third class with \ean\ and first aorist active subjunctive of \akou\.
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:5:11 @{Of whom} (\peri hou\). Or "concerning which," for \hou\ can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (5:11-6:20|) before going on with the argument (7:1-28|). {Hard of interpretation} (\dusermneutos\). Late and rare verbal compound (\dus, hermneu\), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness. {Dull of hearing} (\nthroi tais akoais\). Old adjective (papyri also), from negative \n\ and \the\, to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and strkjv@6:12| (slack, sluggish). Plato calls some students \nthroi\ (stupid).
rwp@Hebrews:6:2 @The other four items are qualitative genitives with \didachn\ (\baptismn, epitheses cheirn, anastases nekrn, krimatos ainiou\). The plural \baptismn\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).
rwp@Hebrews:6:12 @{That ye be not sluggish} (\hina m nthroi gensthe\). Negative final clause with second aorist middle subjunctive of \ginomai\, "that ye become not sluggish (or dull of hearing)" as some already were (5:11|). {Imitators} (\mimtai\). See strkjv@1Thessalonians:1:6; strkjv@2:14| for this word (our "mimic" in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see strkjv@10:19-12:3|), one of his great appeals later in ch. strkjv@Hebrews:11| full of examples of "faith and long-suffering."
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:9:10 @{Only with meats and drinks and divers washings} (\monon epi brmasin kai pomasin kai diaphorois baptismois\). The parenthesis of the Revised Version here is unnecessary. The use of \epi\ here with the locative case is regular, "in the matter of" (Luke:12:52; strkjv@John:12:16; strkjv@Acts:21:24|). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" (\diaphorois\, late adjective, in N.T. only in strkjv@Hebrews:1:4; strkjv@8:6; strkjv@9:10; strkjv@Romans:12:6|) say "different" or "various." \Baptismois\ is, of course, the Jewish ceremonial immersions (cf. strkjv@Mark:7:4; strkjv@Exodus:29:4; strkjv@Leviticus:11:25,28f.; strkjv@Numbers:8:7; strkjv@Revelation:6:2|). {Carnal ordinances} (\dikaimasin sarkos\). But the correct text is undoubtedly simply \dikaimata sarkos\ (nominative case), in apposition with \dra te kai thusiai\ (gifts and sacrifices). See strkjv@9:1| for \dikaimata\. {Imposed} (\epikeimena\). Present middle or passive participle of \epikeimai\, old verb to lie upon (be laid upon). Cf. strkjv@1Corinthians:9:16|. {Until a time of reformation} (\mechri kairou diorthses\). Definite statement of the temporary nature of the Levitical system already stated in strkjv@7:10-17; strkjv@8:13| and argued clearly by Paul in strkjv@Galatians:3:15-22|. \Diorthsis\ is a late word, here alone in N.T. (from \diortho\, to set right or straight), used by Hippocrates for making straight misshapen limbs like \anortho\ in strkjv@Hebrews:12:12|. Here for reformation like \diorthma\ (reform) in strkjv@Acts:24:2f|. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see strkjv@Galatians:3; strkjv@Romans:9|).
rwp@Hebrews:10:1 @{Shadow} (\skian\). The contrast here between \skia\ (shadow, shade caused by interruption of light as by trees, strkjv@Mark:4:32|) and \eikn\ (image or picture) is striking. Christ is the \eikn\ of God (2Corinthians:4:4; strkjv@Colossians:1:15|). In strkjv@Colossians:2:17| Paul draws a distinction between \skia\ for the Jewish rites and ceremonies and \sma\ for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (9:11|). {Continually} (\eis to dinekes\). See this phrase also in strkjv@7:3; strkjv@9:12,14|. Nowhere else in N.T. From \dinegka\ (\diapher\), to bear through. {They can} (\dunantai\). This reading leaves \ho nomos\ a _nominativus pendens_ (an anacoluthon). But many MSS. read \dunatai\ (it--the law--can). For the idea and use of \teleisai\ see strkjv@9:9|.
rwp@Hebrews:10:35 @{Cast not away therefore your boldness} (\m apobalte oun tn parrsian humn\). Prohibition with \m\ and the second aorist active subjunctive of \apoball\. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and strkjv@Mark:10:50| in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall \katechmen\ in verse 23|.
rwp@Hebrews:11:37 @{They were stoned} (\elithasthsan\). Like Zechariah son of Jehoiada (2Chronicles:24:20|). "A characteristic Jewish punishment" (Vincent). First aorist passive indicative of \lithaz\ (John:10:31|). {They were sawn asunder} (\epristhsan\). First aorist passive indicative of \pri\ or \priz\, old verb (\prion\, a saw). Cruel Jewish punishment (Amos:1:3|) said to have been inflicted on Isaiah. {They were tempted} (\epeirasthsan\). First aorist passive indicative of \peiraz\. The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after \epristhsan\. One of the seven brothers was fried (II Macc. strkjv@7:4) and so \eprsthesan\ (were burned) from \pimpra\ (Acts:28:6|) has been suggested. {With the sword} (\en phoni machairs\). "In (by) slaughter of the sword" (Ionic form of the genitive \machaires\ as in strkjv@Exodus:17:13; strkjv@Numbers:21:24|). The fate of unpopular prophets (1Kings:10:10; strkjv@Jeremiah:26:23|). {They went about} (\perilthon\). Constative aorist active indicative of \perierchomai\ (picturesque compound verb). Here the sufferings of the living. {In sheep skins} (\en mltais\). Late word from \mlon\ (sheep), rough garment of prophets as Elijah (1Kings:19:13,19|), here only in N.T. In Byzantine Greek a monk's garb. {In goatskins} (\en aigeiois dermasin\). \Derma\, old word from \der\, to flay (Matthew:21:35|), here only in N.T. \Aigeios\, old adjective (from \aix\, goat), here only in N.T. {Being destitute} (\husteroumenoi\). Present passive participle of \hustere\, old verb to be left behind, used by Paul of himself (2Corinthians:11:9|). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib\, common verb to oppress. {Evil entreated} (\kakouchoumenoi\). Present passive participle of \kakouche\, late compound verb from obsolete \kakouchos\ (\kakos\ and \ech\), in LXX (1Kings:2:26|), in N.T. only here and strkjv@13:3|. See \sunkakoucheisthai\ in strkjv@11:25|.
rwp@Hebrews:13:9 @{Be not carried away} (\m parapheresthe\). Prohibition with \m\ and present passive imperative of \parapher\, old verb to lead along (Jude:1:12|), to carry past (Mark:14:36|), to lead astray as here. {By divers and strange teachings} (\didachais poikilais kai xenais\). For \poikilos\ (many coloured) see strkjv@2:4|. \Xenos\ for guest we have had in strkjv@11:13|, but here as adjective meaning unheard of (1Peter:4:12|) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew:13:52|). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. strkjv@Galatians:1:6-9; strkjv@2Timothy:3:16|. {That the heart be established by grace} (\chariti bebaiousthai tn kardian\). Present passive infinitive of \bebaio\ (from \bain\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tn kardian\). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. {That occupied themselves} (\hoi peripatountes\). "That walked" in the ritualistic Jewish rules about meats. {Were not profited} (\ouk phelthsan\). First aorist passive indicative of \phele\, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.
rwp@Hebrews:13:21 @{Make you perfect} (\katartisai\). First aorist active optative of \katartiz\, to equip, as in strkjv@10:5|. A wish for the future. See strkjv@1Corinthians:1:10; strkjv@2Corinthians:13:11; strkjv@2Timothy:3:17|. {Working in us} (\poin en hemin\). "Doing in us." Some MSS. read "in you." {Well-pleasing} (\euareston\). Compound adjective (\eu, arestos\). Usually with the dative (Romans:12:2|), here with \enpion autou\ more like the Hebrew. This is one of the noblest doxologies in the N.T.
rwp@Info_James @ THE DATE If the Epistle is genuine and James was put to death about A.D. 62, it was clearly written before that date. There are two theories about it, one placing it about A.D. 48, the other about A.D. 58. To my mind the arguments of Mayor for the early date are conclusive. There is no allusion to Gentile Christians, as would be natural after A.D. 50. If written after A.D. 70, the tone would likely be different, with some allusion to that dreadful calamity. The sins condemned are those characteristic of early Jewish Christians. The book itself is more like the Sermon on the Mount than the Epistles. The discussion of faith and works in chapter strkjv@James:2| reveals an absence of the issues faced by Paul in strkjv@Romans:4; strkjv@Galatians:3| after the Jerusalem Conference (A.D. 49). Hence the date before that Conference has decidedly the better of the argument. Ropes in his Commentary denies the genuineness of the Epistle and locates it between A.D. 75 and 125, but Hort holds that the evidence for a late date rests "on very slight and intangible grounds." Songs:we place the book before A.D. 49. It may indeed be the earliest New Testament book.
rwp@Info_James @ THE READERS The author addresses himself "to the twelve tribes which are of the Dispersion" (Jam strkjv@1:1|). Clearly, then, he is not writing to Gentiles, unless he includes the spiritual children of Abraham in the term \Diaspora\ as Paul does for believers (Galatians:3:29; strkjv@Romans:9:6f.|). The word \diaspora\ occurs elsewhere in the N.T. only in strkjv@John:7:35; strkjv@1Peter:1:1|. It apparently has the spiritual significance in strkjv@1Peter:1:1|, but in strkjv@John:7:35| the usual meaning of Jews scattered over the world. The use here of "the twelve tribes" makes the literal sense probable here. Clearly also James knew nothing of any "lost" tribes, for the Jews of the Dispersion were a blend of all the twelve tribes. It is probable also that James is addressing chiefly the Eastern Dispersion in Syria, Mesopotamia, and Babylonia as Peter writes to five provinces in the Western Dispersion in Asia Minor. It is possible that James has in mind Christian and non-Christian Jews, not wholly non-Christian Jews as some hold. He may have in mind merely Christian Jews outside of Palestine, of whom there were already many scattered since the great pentecost. The use of synagogue as a place of worship (James:2:2|) like church (James:5:14|) argues somewhat for this view. He presents the Mosaic law as still binding (James:2:9-11; strkjv@4:11|). As the leading elder of the great church in Jerusalem and as a devout Jew and half-brother of Jesus, the message of James had a special appeal to these widely scattered Jewish Christians.
rwp@Info_James @ THE PURPOSE If James is writing solely to non-Christian Jews, the purpose is to win them to Christ, and so he puts the gospel message in a way to get a hearing from the Jews. That is true, whether he has them in mind or not, though he does not do it by the suppression of the deity of Jesus Christ. In the very first verse he places him on a par with God as "the Lord Jesus Christ." In strkjv@James:2:1| he presents Jesus as the object of faith: "as you believe in our Lord Jesus Christ, who is the Glory" (Moffatt's Translation), where Jesus is termed the Shekinah Glory of God. It is true that there is no discussion in the Epistle of the cross and the resurrection of Jesus, but there is an allusion to the murder of Jesus in strkjv@James:5:6| and the second coming in strkjv@James:5:8|. The chief aim of the Epistle is to strengthen the faith and loyalty of the Jewish Christians in the face of persecution from rich and overbearing Jews who were defrauding and oppressing them. It is a picture of early Christian life in the midst of difficult social conditions between capital and labor which also exist today. Songs:then it is a very modern message even if it is the earliest New Testament book. The glory of the New Testament lies precisely at this point in that the revelation of God in Christ meets our problems today because it did meet those of the first century A.D. Christian principles stand out clearly for our present-day living.
rwp@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin_ Greek of a cultivated Jew (the literary _Koin_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).
rwp@James:2:2 @{For} (\gar\). An illustration of the prohibition. {If there come in} (\ean eiselthi\). Condition of third class (supposable case) with \ean\ and second (ingressive) aorist active subjunctive of \eiserchomai\. {Into your synagogue} (\eis sunaggn humn\). The common word for the gathering of Jews for worship (Luke:12:11|) and particularly for the building where they met (Luke:4:15,20,28|, etc.). Here the first is the probable meaning as it clearly is in strkjv@Hebrews:10:25| (\tn episunaggn heautn\), where the longer compound occurs. It may seem a bit odd for a Christian church (\ekklsia\) to be termed \sunagg\, but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius (_Haer_. XXX. 18) states that the Ebionites call their church \sunagg\, not \ekklsia\. In the fourth century an inscription has \sunagg\ for the meeting-house of certain Christians. {A man with a gold ring} (\anr chrusodaktulios\). "A gold-fingered man," "wearing a gold ring." The word occurs nowhere else, but Lucian has \chrusocheir\ (gold-handed) and Epictetus has \chrusous daktulious\ (golden seal-rings). "Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle" (Vincent). {In fine clothing} (\en esthti lampri\). "In bright (brilliant) clothing" as in strkjv@Luke:23:11; strkjv@Acts:10:30; strkjv@Revelation:18:41|. In contrast with "vile clothing" (\en rupari esthti\), "new glossy clothes and old shabby clothes" (Hort). \Ruparos\ (late word from \rupos\, filth, strkjv@1Peter:3:21|) means filthy, dirty. In N.T. only here and strkjv@Revelation:22:11| (filthy). {Poor man} (\ptchos\). Beggarly mendicant (Matthew:19:21|), the opposite of \plousios\ (rich).
rwp@James:2:16 @{And one of you say unto them} (\eipi de tis autois ex humn\). Third-class condition again continued from verse 15| with second aorist active subjunctive \eipi\. {Go in peace} (\hupagete en eirni\). Present active imperative of \hupag\. Common Jewish farewell (Judges:18:6; strkjv@1Samuel:1:17; strkjv@20:42; strkjv@2Samuel:15:9|). Used by Jesus (Mark:5:34; strkjv@Luke:7:50|). {Be ye warmed and filled} (\thermainesthe kai chortazesthe\). Present imperative either middle (direct) or passive. We have \thermainomai\ as a direct middle in strkjv@John:18:18| (were warming themselves) and that makes good sense here: "Warm yourselves." \Chortaz\ was originally used for pasturing cattle, but came to be used of men also as here. "Feed yourselves" (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves. {And yet ye give not} (\m dte de\). Third-class condition with \de\ (and yet) and \m\ and the second aorist active subjunctive of \didmi\, to give, cold deeds with warm words. {The things needful to the body} (\ta epitdeia tou smatos\). "The necessities of the body" (the necessaries of life). Old adjective from adverb \epitdes\ (enough), only here in N.T. {What doth it profit?} (\ti ophelos;\). As in verse 14| and here the conclusion (apodosis) of the long condition begun in verse 15|.
rwp@James:2:20 @{But wilt thou know?} (\theleis de gnnai?\). "But dost thou wish to know?" Ingressive aorist active infinitive of \ginosk\ (come to know). James here introduces a new argument like strkjv@Romans:13:3|. {O vain man} (\ anthrpe kene\). Goes on with the singular objector and demolishes him. For "empty" (deficient) Paul uses \aphrn\ (fool) in strkjv@1Corinthians:15:36| and just \anthrpe\ in strkjv@Romans:2:1; strkjv@9:20|. {Barren} (\arge\). See strkjv@2Peter:1:8| (not idle nor unfruitful) and strkjv@Matthew:12:36|, but Hort urges "inactive" as the idea here, like money with no interest and land with no crops.
rwp@James:2:25 @{Rahab the harlot} (\Raab h porn\). Her vicious life she left behind, but the name clung to her always. For our purposes the argument of James may seem stronger without the example of Rahab (Joshua:2:1-21; strkjv@6:17; 22-25; strkjv@Matthew:1:5; strkjv@Hebrews:11:31|). It is even said in Jewish Midrash that Rahab married Joshua and became an ancestor of Jeremiah and Ezekiel. {In that she received} (\hupodexamen\). First aorist middle participle of \hupodechomai\, to welcome. {The messengers} (\tous aggelous\). Original meaning of \aggelos\ (Matthew:11:10|). In strkjv@Hebrews:11:31| we have \kataskopous\ (spies, scouts). {Sent out} (\ekbalousa\). Second aorist active participle of \ekball\, to hurl out. {Another way} (\heteri hodi\). "By another way" (instrumental case), by a window instead of a door (Joshua:2:15f.|).
rwp@James:3:1 @{Be not many teachers} (\m polloi didaskaloi ginesthe\). Prohibition with \m\ and present middle imperative of \ginomai\. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses 13f.|), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1Corinthians:12:28f.; strkjv@14:26|). The teacher is here treated as the wise man (3:13-18|) as he ought to be. The rabbi was the teacher (Matthew:23:7f.; strkjv@John:1:38; strkjv@3:10; strkjv@20:16|). Teachers occupied an honourable position among the Christians (Ephesians:4:11; strkjv@Acts:13:1|). James counts himself a teacher (we shall receive, strkjv@3:1|) and this discussion is linked on with strkjv@1:19-27|. Teachers are necessary, but incompetent and unworthy ones do much harm. {Heavier judgment} (\meizon krima\). "Greater sentence." See strkjv@Mark:12:40; strkjv@Luke:20:47| for \perrisoteron krima\ (the sentence from the judge, strkjv@Romans:13:2|). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.
rwp@James:4:13 @{Go to now} (\age nun\). Interjectional use of \age\ (from \ag\) as in strkjv@5:1| (only N.T. instances) with a plural verb (\hoi legontes\, present active articular participle, ye that say) as is common in ancient Greek like \ide nun kousate\ (Matthew:26:65|). {Today or tomorrow} (\smeron aurion\). Correct text (Aleph B), not \kai\ (and). {Into this city} (\eis tnde tn polin\). Old demonstrative \hode\, rare in N.T. (Luke:10:39|) save in neuter plural \tade\ (these things strkjv@Acts:21:11|). One would point out the city on the map (Mayor) as he made the proposal (we will go, \poreusometha\). {And spend a year there} (\kai poisomen ekei eniauton\). Another future (active of \poie\). "We will do a year there." {And trade} (\kai emporeusometha\). Future middle of \emporeuomai\ (\en, poreuomai\, to go in), old verb from \emporos\ (a merchant or trader, a drummer, one going in and getting the trade, strkjv@Matthew:13:45|), a vivid picture of the Jewish merchants of the time. {And get gain} (\kai kerdsomen\). Future (Ionic form) active of \kerdain\, old verb from \kerdos\ (gain, strkjv@Phillipians:1:21|), as in strkjv@Matthew:16:26|.
rwp@John:1:11 @{Unto his own} (\eis ta idia\). Neuter plural, "unto his own things," the very idiom used in strkjv@19:27| when the Beloved Disciple took the mother of Jesus "to his own home." The world was "the own home" of the Logos who had made it. See also strkjv@16:32; strkjv@Acts:21:6|. {They that were his own} (\hoi idioi\). In the narrower sense, "his intimates," "his own family," "his own friends" as in strkjv@13:1|. Jesus later said that a prophet is not without honour save in his own country (Mark:6:4; strkjv@John:4:44|), and the town of Nazareth where he lived rejected him (Luke:4:28f.; strkjv@Matthew:13:58|). Probably here \hoi idioi\ means the Jewish people, the chosen people to whom Christ was sent first (Matthew:15:24|), but in a wider sense the whole world is included in \hoi idioi\. Conder's _The Hebrew Tragedy_ emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. {Received him not} (\auton ou parelabon\). Second aorist active indicative of \paralamban\, old verb to take to one's side, common verb to welcome, the very verb used by Jesus in strkjv@14:3| of the welcome to his Father's house. Cf. \katelaben\ in verse 5|. Israel slew the Heir (Hebrews:1:2|) when he came, like the wicked husbandmen (Luke:20:14|).
rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \n\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\esknsen en hmin\). First aorist ingressive aorist active indicative of \skno\, old verb, to pitch one's tent or tabernacle (\sknos\ or \skn\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\hs monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogen\ referring to Christ. This is the first use in the Gospel of \patr\ of God in relation to the Logos. \Monogens\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plrs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plrs\ can agree with the subject of \esknsen\. {Of grace and truth} (\charitos kai altheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \altheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.
rwp@John:1:19 @{And this is the witness of John} (\kai haut estin h marturia tou Ianou\). He had twice already alluded to it (verses 7f., 15|) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. {When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in strkjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina ertssin auton\). Final \hina\ and the first aorist active subjunctive of \erta\, old verb to ask a question as here and often in the _Koin_ to ask for something (John:14:16|) like \aite\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.
rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermmeuomenon\). Present passive participle of \methermneu\, late compound of \meta\ and \hermneu\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.
rwp@John:1:43 @{On the morrow} (\ti epaurion\). The fourth of the days from verse 19|. {He findeth Philip} (\heuriskei Philippon\). Vivid dramatic present as in 41|, though \thelsen\ (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. {Follow me} (\akolouthei moi\). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark:2:14; strkjv@Matthew:8:22; strkjv@9:21; strkjv@19:21; strkjv@Luke:9:59; strkjv@John:21:19|). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.
rwp@John:2:22 @{When therefore he was raised from the dead} (\Hote oun gerth ek nekrn\). First aorist passive indicative of \egeir\, to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then "they believed the Scripture" (\episteusan ti graphi\). They "believed" again. Dative case \graphi\. Probably strkjv@Psalms:16:10| is meant (Acts:2:31; strkjv@13:35|). {And the word which Jesus had said} (\kai ti logi hon eipen\). Dative case \logi\ also, but \hon\ (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in strkjv@2:19|. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it "hardly possible" that John interprets Jesus rightly in strkjv@1:21|. "Had he meant that, He would have spoken with less ambiguity." But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as "I will destroy" (Mark:14:58|), "I can destroy" (Matthew:26:61|), neither of which he said.
rwp@John:4:3 @{Left Judea} (\aphken tn Ioudaian\). Unusual use of \aphimi\. First (\Kappa\) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in strkjv@16:28|. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. Songs:he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (John:5:1-47; strkjv@7:14-10:21; strkjv@10:22-42; strkjv@11:17-53|). {Again into Galilee} (\palin eis tn Galilaian\). Reference to strkjv@2:1-12|. The Synoptics tell nothing of this early work in Perea (John:1:19-51|), Galilee, or Judea (2:13-4:2|). John supplements their records purposely.
rwp@John:5:6 @{Knew that he had been a long time} (\gnous hoti polun d chronon echei\). How Jesus "knew" (\gnous\, second aorist active participle of \ginsk\) we are not told, whether supernatural knowledge (2:24f.|) or observation or overhearing people's comments. In \d echei\ we have a progressive present active indicative, "he has already been having much time" (\chronon\, accusative of extent of time). {Wouldest thou be made whole?} (\Theleis hugis genesthai;\). "Dost thou wish to become whole?" Predicate nominative \hugis\ with \genesthai\ (second aorist middle infinitive). It was a pertinent and sympathetic question.
rwp@John:5:19 @{The Son} (\ho huios\). The absolute use of the Son in relation to the Father admitting the charge in verse 18| and defending his equality with the Father. {Can do nothing by himself} (\ou dunatai poiein aph'heautou ouden\). True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in strkjv@5:30; strkjv@7:28; strkjv@8:28; strkjv@14:10|. Jesus had already made it in strkjv@5:17|. Now he repeats and defends it. {But what he seeth the Father doing} (\an m ti blepi ton patera poiounta\). Rather, "unless he sees the Father doing something." Negative condition (\an m\=\ean m\, if not, unless) of third class with present (habit) subjunctive (\blepi\) and present active participle (\poiounta\). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. {For what things soever he doeth, these the Son also doeth in like manner} (\ha gar an ekeinos poii tauta kai ho huios homois poiei\). Indefinite relative clause with \an\ and the present active subjunctive (\poii\). Note \ekeinos\, emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.
rwp@John:5:31 @{If I bear witness of myself} (\Ean eg martur peri emautou\). Condition of third class, undetermined with prospect of determination (\ean\ and present active subjunctive of \marture\). The emphasis is on \eg\ (I alone with no other witness). {Is not true} (\ouk estin alths\). In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See strkjv@Deuteronomy:19:15| and the allusion to it by Jesus in strkjv@Matthew:18:16|. See also strkjv@2Corinthians:13:1; strkjv@1Timothy:5:19|. And yet in strkjv@8:12-19| Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (8:17|). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, strkjv@5:32,37|), the witness of the Baptist (5:33|), the witness of the works of Jesus (5:36|), the witness of the Scriptures (5:39|), the witness of Moses in particular (5:45|).
rwp@John:6:11 @{The loaves} (\tous artous\). Those of verse 9|. {Having given thanks} (\eucharistsas\). The usual grace before meals (Deuteronomy:8:10|). The Synoptics use "blessed" \eulogsen\ (Mark:6:41; strkjv@Matthew:14:19; strkjv@Luke:9:16|). {He distributed} (\diedken\). First aorist active indicative of \diadidmi\, old verb to give to several (\dia\, between). {To them that were set down} (\tois anakeimenois\). Present middle participle (dative case) of \anakeimai\, old verb to recline like \anapesein\ in verse 10|. {As much as they would} (\hoson thelon\). Imperfect active of \thel\, "as much as they wished."
rwp@John:6:34 @{Lord} (\Kurie\). Used now instead of _Rabbi_ (25) though how much the people meant by it is not clear. {Evermore give us this bread} (\pantote dos hmin ton arton touton\). Second aorist active imperative second singular like \dos\ in strkjv@Matthew:6:11| (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in strkjv@1Corinthians:10:3| seems to refer to the manna as "spiritual food." Like the woman at the well (4:15|) they long "always" to have "this bread," a perpetual supply. It is probably to this crowd as the water in strkjv@4:15| was to the woman.
rwp@John:7:6 @{My time is not yet come} (\ho kairos ho emos oup parestin\). Only use with verse 8| of \kairos\ in this Gospel, elsewhere \chronos\ (John:5:6|) or more often \hra\ (2:4|) "the predestined hour" (Bernard). Here \kairos\ is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse 8|. At the feast of tabernacles Jesus did make such public claims (7:29,33; strkjv@8:12,28,38,42,58|). \Parestin\ is present active indicative of \pareimi\, old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them.
rwp@John:7:11 @{The Jews} (\hoi Ioudaioi\). The hostile leaders in Jerusalem, not the Galilean crowds (7:12|) nor the populace in Jerusalem (7:25|). {Sought} (\eztoun\). Imperfect active of \zte\, "were seeking," picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him. {Where is he?} (\pou estin ekeinos;\). "Where is that one? (emphatic use of \ekeinos\ as in strkjv@1:8; strkjv@9:12|). Jesus had been at two feasts during his ministry (passover in strkjv@2:12ff.|; possibly another passover in strkjv@5:1|), but he had avoided the preceding passover (6:4; strkjv@7:1|). The leaders in Jerusalem had kept in touch with Christ's work in Galilee. They anticipate a crisis in Jerusalem.
rwp@John:7:12 @{Much murmuring} (\goggusmos polus\). This Ionic onomatopoetic word is from \gogguz\ for which verb see strkjv@6:41,61; strkjv@7:32|, for secret displeasure (Acts:6:1|) or querulous discontent (Phillipians:2:14|). {Among the multitudes} (\en tois ochlois\). "The multitudes" literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (6:66|). {A good man} (\agathos\). Pure in motive. See strkjv@Mark:10:17f.; strkjv@Romans:5:7| (absolute sense of God). Superior to \dikaios\. Jesus had champions in these scattered groups in the temple courts. {Not so, but he leadeth the multitude astray} (\ou, alla plani ton ochlon\). Sharp clash in the crowd. Present active indicative of \plana\, to go astray (Matthew:18:12f.|), like our "planets," to lead others astray (Matthew:24:4,5,11|, etc.). In the end the rulers will call Jesus "that deceiver" (\ekeinos ho planos\, strkjv@Matthew:27:63|). The Jewish leaders have a following among the crowds as is seen (7:31f.|).
rwp@John:7:13 @{Howbeit} (\mentoi\). See strkjv@4:27| for this compound particle (\men, toi\), by way of exception, but yet. {Spake} (\elalei\). Imperfect active of \lale\, "was speaking," picturing the whispering or secret talk ({no man openly}, \oudeis parrsii\). Best MSS. do not have \en\ here with \parrsii\ (locative or instrumental case of manner) as in strkjv@7:26; strkjv@10:24; strkjv@11:54|, but \en\ genuine in strkjv@7:4; strkjv@Colossians:2:15|. This adverbial use of \parrsii\ is common enough (Mark:8:37|). {For fear of the Jews} (\dia ton phobon tn Ioudain\). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in strkjv@19:38; strkjv@20:19|.
rwp@John:7:15 @{Marvelled} (\ethaumazon\). Picturesque imperfect active of \thaumaz\, "were wondering." After all the bluster of the rulers (verse 13|) here was Jesus teaching without interruption. {Knoweth letters} (\grammata oiden\). Second perfect active indicative used as present. \Grammata\, old word from \graph\, to write, is originally the letters formed (Galatians:6:11|), then a letter or epistle (Acts:28:21|), then the sacred Scriptures (John:5:47; strkjv@2Timothy:3:15|), then learning like Latin _litterae_ and English letters (Acts:26:24; strkjv@John:7:15|). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott). {Having never learned} (\m memathks\). Perfect active participle of \manthan\ with \m\, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts:4:13|). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).
rwp@John: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:7:20 @{The multitude} (\ho ochlos\). Outside of Jerusalem (the Galilean crowd as in verses 11f.|) and so unfamiliar with the effort to kill Jesus recorded in strkjv@5:18|. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (7:13,15,25,26,30,32|, etc.), the multitude from Galilee and elsewhere (10-13,20,31,40,49|), the common people of Jerusalem (25|), the Roman soldiers (45f.|). {Thou hast a devil} (\daimonion echeis\). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew:11:18; strkjv@Luke:7:33|). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).
rwp@John:7:23 @{That the law of Moses may not be broken} (\hina m luthi ho nomos Muses\). Purpose clause with negative \m\ and first aorist passive subjunctive of \lu\. They are punctilious about their Sabbath rules and about circumcision on the eighth day. When they clash, they drop the Sabbath rule and circumcise. {Are ye wroth with me?} (\emoi cholte;\). Old word from \chol\ (bile, gall), possibly from \chlo\ or \chlros\ (yellowish green). Only here in N.T. Songs:to be mad. With dative. Vivid picture of bitter spleen against Jesus for healing a man on the sabbath when they circumcise on the Sabbath. {A man every whit whole} (\holon anthrpon hugi\). Literally, "a whole (\holon\) man (all the man) sound (\hugi\, well)," not just one member of the body mended.
rwp@John:7:26 @{They say nothing unto him} (\ouden autoi legousin\). But only make sneering comments about him (7:16|) in spite of his speaking "openly" (\parrsii\, for which word see strkjv@7:13; strkjv@18:20|) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also. {Can it be that the rulers indeed know} (\m pote alths egnsin hoi archontes\). Negative answer expected by \m pote\ and yet there is ridicule of the rulers in the form of the question. See a like use of \m pote\ in strkjv@Luke:3:15|, though nowhere else in John. \Egnsan\ (second aorist ingressive active indicative of \ginsk\) may refer to the examination of Jesus by these rulers in strkjv@5:19ff.| and means, "Did they come to know or find out" (and so hold now)? {That this is the Christ} (\hoti houtos estin ho Christos\). The Messiah of Jewish hope.
rwp@John:7:32 @{The Pharisees} (\hoi Pharisaioi\). This group of the Jewish rulers (7:11,15,25f.|) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew:16:6|) and they join here (\hoi archiereis\, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.|) and still more now. {Heard the multitude murmuring} (\kousan tou ochlou gogguzontos\). First aorist active indicative of \akou\ with the genitive case and the descriptive participle of the vivid onomatopoetic verb \gogguz\ (verse 12|) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31|) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see strkjv@7:45; strkjv@11:47,57; strkjv@Matthew:21:45; strkjv@27:62|, the organized court) to send "officers" (\hupretas\) "to take him" (\hina piassin auton\, final clause with \hina\ and first aorist active subjunctive of \piaz\ for which verb see verse 30|). For \hupretas\ (temple police here) see verse 45; strkjv@18:3,12,22; strkjv@19:6; strkjv@Acts:5:22,26|. For the word see strkjv@Matthew:5:25; strkjv@Luke:1:2|, "an under rower" (\hupo, erets\), any assistant.
rwp@John:7:35 @{Among themselves} (\pros heautous\). These Jewish leaders of verse 32| talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, \houtos\). {That} (\hoti\). Almost result like \hoti\ in ![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}