OT-HISTORY.filter - rwp elders:
rwp@
1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@2Timothy:4:7 @{I have fought the good fight} (\ton kalon agna gnismai\). Perfect middle indicative of \agnizomai\, a favourite figure with Paul (1Corinthians:9:25; strkjv@Colossians:1:29|), with the cognate accusative \agna\ (Phillipians:1:27,30|, etc.). The "fight" is the athletic contest of his struggle for Christ. {I have finished the course} (\ton dromon teteleka\). Perfect active indicative of \tele\. He had used this metaphor also of himself to the elders at Ephesus (Acts:20:24|). Then the "course" was ahead of him. Now it is behind him. {I have kept the faith} (\tn pistin tetrka\). Perfect active indicative again of \tre\. Paul has not deserted. He has kept faith with Christ. For this phrase, see strkjv@Revelation:14:12|. Deissmann (_Light, etc._, p. 309) gives inscriptions in Ephesus of a man who says: "I have kept faith" (\tn pistin etrsa\) and another of a man of whom it is said: "He fought three fights, and twice was crowned."
rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti ti ekklsii\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philoprteun autn\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philoprtos\, fond of being first (Plutarch), and made like \philopone\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hms\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).
rwp@Acts:4:5 @{Rulers and elders and scribes} (\tous archontas kai tous presbuterous kai tous grammateis\). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). {Were gathered together} (\sunachthnai\). First aorist passive infinitive of \sunag\ with accusative of general reference and the subject of \egeneto\.
rwp@Acts:5:21 @{About daybreak} (\hupo ton orthron\). From \ornumi\, to stir up, to arouse, so the dawn (Luke:24:1; strkjv@John:8:2|). Old word, but in the N.T. only these three passages. "Under the dawn" or "about dawn." _Sub lucem_. The temple doors would be open for early worshippers and traffickers (John:2:14|). {Taught} (\edidaskon\). Imperfect active, began to teach. {The council} (\to sunedrion\). The Sanhedrin. {The senate} (\tn gerousian\). From \gern\, an old man, just as the Latin _senatus_ is from _senex_, old. Like the \gerontes\ in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of "and" (\kai\) is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all. {To the prison house} (\eis to desmtrion\), another word for prison (\trsis dmosia\ in verse 18|, \h phulak\ in verse 19|). See also verses 22,23,25|. This from \desmos\, bond, and \tre\, to keep, place where bound men are kept.
rwp@Acts:6:12 @{They stirred up the people} (\sunekinsan ton laon\). They shook the people together like an earthquake. First aorist active indicative of \sunkine\, to throw into commotion. Old verb, but here only in the N.T. The elders and the scribes (Pharisees) are reached, but no word about the Sadducees. This is the first record of the hostility of the masses against the disciples (Vincent). {Came upon him} (\epistantes\). Second aorist (ingressive) active participle of \ephistmi\. Rushed at him. {Seized} (\sunrpasan\). Effective aorist active of \sunarpaz\ as if they caught him after pursuit.
rwp@Acts:11:30 @{Sending} (\aposteilantes\). First aorist active participle of \apostell\, coincident action with \epoisan\ (did). {To the elders} (\pros tous presbuterous\). The first use of that term for the Christian preachers. In strkjv@20:17,28| "elders" and "bishops" are used interchangeably as in strkjv@Titus:1:5,7|. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In strkjv@21:18| Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter 12 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (12:17|). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (26:20|).
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: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:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomens stases kai ztses ouk oligs ti Pauli kai Barnabi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stases\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.
rwp@Acts:15:4 @{Were received} (\paredechthsan\). First aorist passive indicative of \paradechomai\, old verb, to receive, to welcome. Here it was a public reception for Paul and Barnabas provided by the whole church including the apostles and elders, at which an opportunity was given to hear the story of Paul and Barnabas about God's dealings with them among the Gentiles. This first public meeting is referred to by Paul in strkjv@Galatians:2:2| "I set before them (\autois\) the gospel, etc."
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:15:6 @{Were gathered together} (\sunchthsan\). First aorist (effective) passive indicative. The church is not named here as in verse 4|, but we know from verses 12-22| that the whole church came together this time also along with the apostles and elders. {Of this matter} (\peri tou logou toutou\). Same idiom in strkjv@8:21; strkjv@19:38|. They realized the importance of the issue.
rwp@Acts:15:13 @{After they had held their peace} (\meta to sigsai autous\). Literally, "after the becoming silent (ingressive aorist active of the articular infinitive) as to them (Barnabas and Paul, accusative of general reference)." {James answered} (\apekrith Iakbos\). First aorist passive (deponent) indicative. It was expected that James, as President of the Conference, would speak last. But he wisely waited to give every one an opportunity to speak. The challenge of the Judaizers called for an opinion from James. Furneaux thinks that he may have been elected one of the twelve to take the place of James the brother of John since Paul (Galatians:1:19|) calls him apostle. More likely he was asked to preside because of his great gifts and character as chief of the elders.
rwp@Acts:15:22 @{Then it seemed good} (\Tote edoxen\). First aorist active indicative of \doke\. A regular idiom at the beginning of decrees. This Eirenicon of James commended itself to the whole assembly. Apparently a vote was taken which was unanimous, the Judaizers probably not voting. The apostles and the elders (\tois apostolois kai tois presbuterois\, article with each, dative case) probably all vocally expressed their position. {With the whole church} (\sun holei ti ekklsii\). Probably by acclamation. It was a great victory. But James was a practical leader and he did not stop with speeches and a vote. {To choose men out of their company} (\eklezamenous andras ex autn\). Accusative case, though dative just before (\tois apostolois\, etc.), of first aorist middle participle of \ekleg\, to select. This loose case agreement appears also in \grapsantes\ in verse 23| and in MSS. in verse 25|. It is a common thing in all Greek writers (Paul, for instance), especially in the papyri and in the Apocalypse of John. {Judas called Barsabbas} (\Ioudan ton kaloumenon Barsabban\). Not otherwise known unless he is a brother of Joseph Barsabbas of strkjv@1:23|, an early follower of Jesus. The other, Silas, is probably a shortened form of Silvanus (\Silouanos\, strkjv@1Peter:5:12|), the companion of Paul in his second mission tour (Acts:15:32,41; strkjv@16:25|). {Chief men} (\hgoumenous\). Leaders, leading men (participle from \hgeomai\, to lead).
rwp@Acts:15:23 @{And they wrote} (\grapsantes\). First aorist active participle of \graph\ and the nominative as if a principal verb \epempsan\ had been used instead of \pempsai\, the first aorist active infinitive (anacoluthon). This committee of four (Judas, Silas, Barnabas, Paul) carried the letter which embodied the decision of the Conference. This letter is the writing out of the judgment of James and apparently written by him as the President. {The apostles and the elders, brethren} (\hoi apostoloi kai hoi presbuteroi, adelphoi\). Songs:the oldest and best MSS. without \kai\ (and) before "brethren." This punctuation is probably correct and not "elder brethren." The inquiry had been sent to the apostles and elders (verse 2|) though the whole church joined in the welcome (verse 4|) and in the decision (verse 22|). The apostles and elders send the epistle, but call themselves "brothers to brothers," _Fratres Fratibus Salutem_. "The brothers" (\tois adelphois\) addressed (dative case) are of the Gentiles (\ex ethnn\) and those in Antioch, Syria, and Cilicia, because they were immediately involved. But the decision of this Conference was meant for Gentile Christians everywhere (16:4|). {Greeting} (\Chairein\). The customary formula in the beginning of letters, the absolute infinitive (usually \chairein\) with the nominative absolute also as in strkjv@James:1:1; strkjv@Acts:23:26| and innumerable papyri (Robertson, _Grammar_, pp. 1902f.).
rwp@Acts:16:4 @{They delivered them} (\paredidosan autois\). Imperfect active, kept on delivering to them in city after city. This is a proof of Paul's loyalty to the Jerusalem compact (Knowling). The circumcision of Timothy would indicate also that the points involved were under discussion and that Paul felt no inconsistency in what he did. {The decrees} (\ta dogmata\). Old word from \doke\, to give an opinion. It is used of public decrees of rulers (Luke:2:1; strkjv@Acts:17:7|), of the requirements of the Mosaic law (Colossians:2:14|), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (15:22,27,32|). {Which had been ordained} (\ta kekrimena\). Perfect passive articular participle of \krin\, to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. {For to keep} (\phulassein\). This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise.
rwp@Hebrews:11:2 @{Therein} (\en tauti\). That is, "in faith," feminine demonstrative referring to \pistis\. {The elders} (\hoi presbuteroi\). More nearly like "the fathers," not the technical sense of elders (officers) usual in the N.T., but more like "the tradition of the elders" (Mark:7:3,5; strkjv@Matthew:15:2|). {Had witness borne to them} (\emarturthsan\). First aorist passive of \marture\ (cf. strkjv@7:8|), "were testified to."
rwp@John:12:42 @{Nevertheless even} (\homs mentoi kai\). For the old \homs\ see strkjv@1Corinthians:14:7; strkjv@Galatians:3:15| (only other examples in N.T.), here only with \mentoi\, "but yet," and \kai\, "even." In spite of what has just been said "many (\polloi\) even of the rulers" (recall the lonely shyness of Nicodemus in strkjv@3:1ff.|). These actually "believed on him" (\episteusan eis auton\) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea. {But because of the Pharisees} (\alla dia tous Pharisaious\). Like the whispered talk in strkjv@7:13| "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (7:48|): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him." {They did not confess} (\ouch hmologoun\). Negative imperfect in contrast to the punctiliar aorist \episteusan\. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. {Lest they should be put out of the synagogue} (\hina m aposunaggoi genntai\). Cf. strkjv@9:22| where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2|), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders." {More than} (\mallon per\). They preferred the glory and praise of men more than the glory and praise of God. How \apropos\ these words are to some suave cowards today.
rwp@John:21:24 @{That is} (\houtos estin\). The one just mentioned in verse 20|, "the disciple whom Jesus loved." {And wrote these things} (\kai ho grapsas tauta\). Here there is a definite statement that the Beloved Disciple wrote this book. {We know} (\oidamen\). The plural here seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness. Probably we see here a verse added by a group of elders in Ephesus where John had long laboured.
rwp@Matthew:15:2 @{The tradition of the elders} (\tn paradosin tn presbutern\). This was the oral law, handed down by the elders of the past in _ex cathedra_ fashion and later codified in the Mishna. Handwashing before meals is not a requirement of the Old Testament. It is, we know, a good thing for sanitary reasons, but the rabbis made it a mark of righteousness for others at any rate. This item was magnified at great length in the oral teaching. The washing (\niptontai\, middle voice, note) of the hands called for minute regulations. It was commanded to wash the hands before meals, it was one's duty to do it after eating. The more rigorous did it between the courses. The hands must be immersed. Then the water itself must be "clean" and the cups or pots used must be ceremonially "clean." Vessels were kept full of clean water ready for use (John:2:6-8|). Songs:it went on _ad infinitum_. Thus a real issue is raised between Jesus and the rabbis. It was far more than a point of etiquette or of hygienics. The rabbis held it to be a mortal sin. The incident may have happened in a Pharisee's house.
rwp@Matthew:15:3 @{Ye also} (\kai hmeis\). Jesus admits that the disciples had transgressed the rabbinical traditions. Jesus treats it as a matter of no great importance in itself save as they had put the tradition of the elders in the place of the commandment of God. When the two clashed, as was often the case, the rabbis transgress the commandment of God "because of your tradition" (\dia tn paradosin hmn\). The accusative with \dia\ means that, not "by means of." Tradition is not good or bad in itself. It is merely what is handed on from one to another. Custom tended to make these traditions binding like law. The Talmud is a monument of their struggle with tradition. There could be no compromise on this subject and Jesus accepts the issue. He stands for real righteousness and spiritual freedom, not for bondage to mere ceremonialism and tradition. The rabbis placed tradition (the oral law) above the law of God.
rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthrpon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.
rwp@Revelation:19:4 @{Fell down and worshipped God} (\epesan kai prosekunsan ti thei\). Precisely as in strkjv@7:11|, which see. The twenty-four elders and the four living creatures take up the antiphonal chorus of the angels.
rwp@Info_Revelation @ RELATION TO THE FOURTH GOSPEL Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in strkjv@Revelation:1:4|), all of them on purpose according to Milligan (_Revelation_ in Schaff's Pop. Comm.) and Heinrici (_Der Litterarische Charakter der neutest. Schriften_, p. 85). Radermacher (_Neutestamentliche Grammatik_, p. 3) calls it "the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton (_Grammar_, Vol. II, Part I, p. 3) says: "Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian's reign and not much later than the Fourth Gospel. It is worth noting that in strkjv@Acts:4:13| Peter and John are both termed by the Sanhedrin \agrammatoi kai iditai\ (unlettered and unofficial men). We have seen the possibility that II Peter represents Peter's real style or at least that of a different amanuensis from Silvanus in strkjv@1Peter:5:12|. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (John:21:24|). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John's own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man's excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.
![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}