Prayer, Wise Witness, Faithful Service, and Gospel Fellowship

That which is just and equal (το δικαιον κα την ισοτητα). Paul changes from το ισον (like το δικαιον, neuter singular adjective with article for abstract idea) to the abstract substantive ισοτης, old word, in N.T. only here and 2Co 8:13 f . If employers always did this, there would be no labour problem. A Master in heaven (Κυριον εν ουρανω). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.

Continue steadfastly (προσκαρτερειτε). See Mr 3:9 ; Ac 2:42 , 46 for this interesting word from προς and καρτερος (strong), common in the Koine . Watching (γρηγορουντες). Present active participle of γρηγορεω, late present made on perfect active stem εγρηγορα with loss of ε-, found first in Aristotle.

Withal (αμα). At the same time. That God may open (ινα ο θεος ανοιξη). Common use of ινα and the subjunctive (aorist), the sub-final use so common in the N. T. as in the Koine . A door for the word (θυραν του λογου). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach.

He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus ( 1Co 16:9 ), once of an open door that he could not enter in Troas ( 2Co 2:12 ). The mystery of Christ (το μυστηριον του Χριστου). The genitive of apposition, the mystery which is Christ ( 2:2 ), one that puts out of comparison the foolish "mysteries" of the Gnostics.

For which I am also in bonds (δι' ο κα δεδεμα). Perfect passive indicative of δεω. Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.

As I ought to speak (ως δε με λαλησα). Wonderful as Paul's preaching was to his hearers and seems to us, he was never satisfied with it. What preacher can be?

Toward them that are without (προς τους εξω). A Pauline phrase for those outside the churches ( 1Th 5:12 ; 1Co 5:12 f. ). It takes wise walking to win them to Christ. Redeeming the time (τον καιρον εξαγοραζομενο). We all have the same time. Paul goes into the open market and buys it up by using it rightly. See the same metaphor in Eph 5:16 .

Seasoned with salt (αλατ ηρτυμενος). The same verb αρτυω (old verb from αιρω, to fit, to arrange) about salt in Mr 9:50 ; Lu 14:34 . Nowhere else in the N. T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination.

Every teacher will sympathize with Paul's desire "that ye know how ye must answer each one" (ειδενα πως δε υμας εν εκαστω αποκρινεσθα). Who does know?

All my affairs (τα κατ' εμε παντα). "All the things relating to me." The accusative case the object of γνωρισε. The same idiom in Ac 25:14 ; Php 1:2 . Tychicus (Τυχικος). Mentioned also in Eph 6:21 as the bearer of that Epistle and with the same verb γνωρισε (future active of γνωριζω) and with the same descriptive epithet as here (ο αγαπητος αδελφος κα πιστος διακονος εν Κυριω, the beloved brother and faithful minister in the Lord) except that here we have also κα συνδουλος (and fellow-servant).

Abbott suggests that Paul adds συνδουλος because he had used it of Epaphras in 1:7 . Perhaps πιστος goes with both substantives and means faithful to Paul as well as to Christ.

I have sent (επεμψα). Epistolary aorist active indicative of πεμπω as in Eph 6:22 . That ye may know (ινα γνωτε). Second aorist (ingressive) active subjunctive of γινωσκω, "that ye may come to know." This the correct text, not γνω (third singular). Our estate (τα περ ημων). "The things concerning us." May comfort (παρακαλεση). First aorist active subjunctive. Proper rendering here and not "may exhort."

Together with Onesimus (συν Ονησιμω). Co-bearer of the letter with Tychicus and praised on a par with him, runaway slave though he is. Who is one of you (ος εστιν εξ υμων). Said not as a reproach to Colossae for having such a man, but as a privilege to the church in Colossae to give a proper welcome to this returning converted slave and to treat him as a brother as Paul argues to Philemon.

Aristarchus (Αρισταρχος). He was from Thessalonica and accompanied Paul to Jerusalem with the collection ( Ac 19:29 ; 20:4 ) and started with Paul to Rome ( Ac 27:2 ; Phm 1:24 ). Whether he has been with Paul all the time in Rome we do not know, but he is here now. My fellow-prisoner (ο συναιχμαλωτος μου). One of Paul's compounds, found elsewhere only in Lucian.

Paul uses it of Epaphras in Phm 1:23 , but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες (fellow-soldier) in Php 2:25 ; Phm 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (συν-εργο) voluntarily shared imprisonment with him by turns. Mark (Μαρκος). Once rejected by Paul for his defection in the work ( Ac 15:36-39 ), but now cordially commended because he had made good again.

The cousin of Barnabas (ο ανεψιος Βαρναβα). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark ( Ac 12:25 ; 13:5 ; 15:36-39 ). If he come unto you, receive him (εαν ελθη προς υμας δεξασθε αυτον). This third class conditional sentence (εαν and second aorist active subjunctive of ερχομα) gives the substance of the commands (εντολας) about Mark already sent, how we do not know.

But Paul's commendation of Mark is hearty and unreserved as he does later in 2Ti 4:11 . The verb δεχομα is the usual one for hospitable reception ( Mt 10:14 ; Joh 4:45 ) like προσδεχομα ( Php 2:29 ) and υποδεχομα ( Lu 10:38 ).

Jesus which is called Justus (Ιησους ο λεγομενος Ιουστος). Another illustration of the frequency of the name Jesus (Joshua). The surname Justus is the Latin Justus for the Greek Δικαιος and the Hebrew Zadok and very common as a surname among the Jews. The name appears for two others in the N. T. ( Ac 1:23 ; 18:7 ). Who are of the circumcision (ο οντες εκ περιτομης).

Jewish Christians certainly, but not necessarily Judaizers like those so termed in Ac 11:3 (ο εκ περιτομης. Cf. Ac 35:1 , 5 ). These only (ουτο μονο). "Of the circumcision" (Jews) he means. A comfort unto me (μο παρηγορια). Ethical dative of personal interest. Παρηγορια is an old word (here only in N. T.) from παρηγορεω, to make an address) and means solace, relief.

A medical term. Curiously enough our word paregoric comes from it (παρηγορικος).

Epaphras who is one of you (Επαφρας ο εξ υμων). See 1:7 for previous mention of this brother who had brought Paul news from Colossae. Always striving for you (παντοτε αγωνιζομενος υπερ ημων). See 1:29 of Paul. That ye may stand (ινα σταθητε). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (στητε) of ιστημ (according to A C D).

Fully assured (πεπληροφορημενο). Perfect passive participle of πληροφορεω, late compound, for which see Lu 1:1 ; Ro 14:5 .

And for them in Hierapolis (κα των εν Hιερα Πολε). The third of the three cities in the Lycus Valley which had not seen Paul's face ( 2:1 ). It was across the valley from Laodicea. Probably Epaphras had evangelized all three cities and all were in peril from the Gnostics.

Luke, the beloved physician (Λουκας ο ιατρος ο αγαπητος). Mentioned also in Phm 1:24 ; 2Ti 4:11 . The author of the Gospel and the Acts. Both Mark and Luke are with Paul at this time, possibly also with copies of their Gospels with them. The article here (repeated) may mean "my beloved physician." It would seem certain that Luke looked after Paul's health and that Paul loved him.

Paul was Luke's hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community. Demas (Δημας). Just his name here (a contraction of Demetrius), but in 2Ti 4:10 he is mentioned as one who deserted Paul.

Nymphas (Νυμφαν). That is masculine, if αυτου (his) is genuine (D E K L) after κατ' οικον, but Νυμφα (feminine) if αυτης (her) is read (B 67). Aleph A C P read αυτων (their), perhaps including αδελφους (brethren) and so locating this church (εκκλησια) in Laodicea. It was not till the third century that separate buildings were used for church worship. See Ro 16:5 for Prisca and Aquila. It is not possible to tell whether it is "her" or "his" house here.

When this epistle hath been read among you (οταν αναγνωσθη παρ' υμιν η επιστολη). Indefinite temporal clause with οταν (οτε αν) and the first aorist passive subjunctive of αναγινωσκω. The epistle was read in public to the church ( Re 1:3 ). Cause that (ποιησατε ινα). Same idiom in Joh 11:37 ; Re 13:15 . Old Greek preferred οπως for this idiom. See 1Th 5:27 for injunction for public reading of the Epistle.

That ye also read (κα υμεις αναγνωτε). Second aorist active subjunctive of αναγινωσκω, to read. And the epistle from Laodicea (κα την εκ Λαοδικιας). The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea.

This was done usually by copying and keeping the original. See Eph 1:1 for further discussion of this matter.

Take heed (βλεπε). Keep an eye on. Thou hast received in the Lord (παρελαβες εν Κυριω). Second aorist active indicative of παραλαμβανω, the verb used by Paul of getting his message from the Lord ( 1Co 15:3 ). Clearly Archippus had a call "in the Lord" as every preacher should have. That thou fulfil it (ινα αυτην πληροις). Present active subjunctive of πληροω, "that thou keep on filling it full." It is a life-time job.

Of me Paul with mine own hand (τη εμη χειρ Παυλου). More precisely, "with the hand of me Paul." The genitive Παυλου is in apposition with the idea in the possessive pronoun εμη, which is itself in the instrumental case agreeing with χειρ. So also 2Th 3:17 ; 1Co 16:21 . My bonds (μου των δεσμων). Genitive case with μνεμονευετε (remember). The chain (εν αλυσε Eph 6:20 ) clanked afresh as Paul took the pen to sign the salutation.

He was not likely to forget it himself BY WAY OF INTRODUCTION We cannot say that this is Paul's first letter to a church, for in 2Th 2:2 he speaks of some as palming off letters as his and in 2Th 3:17 he says that he appends his own signature to every letter after dictating it to an amanuensis ( Ro 16:22 ). We know of one lost letter ( 1Co 5:11 ) and perhaps another ( 2Co 2:3 ).

But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica ( 1Th 3:6 ; Ac 18:5 ). They had brought supplies from the Macedonian churches to supply Paul's need ( 2Co 11:9 ), as the church in Philippi did once and again while Paul was in Thessalonica ( Php 4:15 f.

). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla ( Ac 18:3 ) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" (συνειχετο τω λογω Παυλος). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica.

Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar.

Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today.

Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of 2Th 2:1 f. where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming.

It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. So Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology).

It is a rare preacher who has never been misunderstood or misrepresented. 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). Paul, and Silvanus, and Timothy (Παυλος κα Σιλουανος κα Τιμοθεος). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled Σιλβανος 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 ( Ac 17:14 f.

). Timothy had joined Paul in Athens ( 1Th 3:1 f. ), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth ( 1Th 3:5 ; Ac 18:5 , 2Co 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 (τη εκκλησια Θεσσαλονικεων). The dative case in address.

Note absence of the article with Θεσσαλονικεων because a proper name and so definite without it. This is the common use of εκκλησια for a local body (church). The word originally meant "assembly" as in Ac 19:39 , but it came to mean an organization for worship whether assembled or unassembled (cf. Ac 8:3 ). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Θεσσαλονικεις Α ( 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 ( 2Th 3:17 ) against all spurious claimants ( 2Th 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 (εν θεω πατρ κα κυριω Jησου Χριστω). This church is grounded in (εν, 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 θεω πατρ and κυριω Jησου Χριστω 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, Mt 1:21 ) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted ( Ac 9:5 ), but whom he at once, after his conversion, proclaimed to be "the Messiah," (ο Χριστος, Ac 9:22 ). This position Paul never changed.

In the great sermon at Antioch in Pisidia which Luke has preserved ( Ac 13:23 ) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (σωτηρα Ιησουν). Now Paul follows the Christian custom by adding Χριστος (verbal from χριω, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" ( Col 1:1 ).

And he dares also to apply κυριος (Lord) to "Jesus Christ," the word appropriated by Claudius ( Dominus , Κυριος) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Ps 32:1 f. (quoted by Paul in Ro 4:8 ). Paul uses Κυριος of God ( 1Co 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 Ro 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 ( Php 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" ( Ac 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 (χαρις υμιν κα ειρηνη).

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 (χαιρειν) so common in the papyri letters and seen in the New Testament also ( Ac 15:23 ; 23:26 ; Jas 1:1 ) here gives place to χαρις, one of the great words of the New Testament (cf.

Joh 1:16 f. ) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word χαρις (from χαιρω, rejoice) from which χαριζομα comes. Peace (ειρηνη) is more than the Hebrew shalom so common in salutations. One recalls the "peace" that Christ leaves to us ( Joh 14:27 ) and the peace of God that passes all understanding ( Php 4:7 ).

This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. We give thanks (ευχαριστουμεν). Late denominative verb ευχαριστεω from ευχαριστος (grateful) and that from ευ, well and χαριζομα, to show oneself kind. See χαρις in verse 1 . "The plural implies that all three missionaries prayed together" (Moffatt). Always (παντοτε).

Late word, rare in LXX. So with ευχαριστεω in 2Th 1:3 ; 2:13 ; 1Co 1:4 ; Eph 5:20 ; Php 1:3 . Moffatt takes it to mean "whenever Paul was at his prayers." Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude" (Milligan), "in tune with the Infinite." For you all (περ παντων υμων). Paul "encircled (περ, around) them all," including every one of them and the church as a whole.

Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase "you all," particularly in Phil. ( Php 1:3 , 7 ). Making mention (μνειαν ποιουμενο). Paul uses this very idiom in Rom 1:9 ; Eph 1:16 ; Phm 1:4 . Milligan cites a papyrus example of μνειαν ποιουμενο in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy?

In here is επι="in the time of our prayers." "Each time that they are engaged in prayers the writers mention the names of the converts" (Frame). Remembering (μνημονευοντες). Present active participle of old verb from adjective μνημων (mindful) and so to call to mind, to be mindful of, used either with the accusative as in 1Th 2:9 or the genitive as here. Without ceasing (αδιαλειπτως).

Double compound adverb of the Koine (Polybius, Diodorus, Strabo, papyri) from the verbal adjective α-δια-λειπτος (α privative and δια-λειπω, to leave off). In the N. T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle ποιουμενο rather than with μνημονευοντες as Revised Version and Westcott and Hort rightly do.

Your work of faith (υμων του εργου της πιστεως). Note article with both εργου and πιστεως (correlation of the article, both abstract substantives). Εργου is genitive case the object of μνημονευοντες as is common with verbs of emotion (Robertson, Grammar , pp. 508f.) , though the accusative κοπον occurs in 1Th 2:9 according to common Greek idiom allowing either case.

Εργου is the general term for work or business, employment, task. Note two genitives with εργου. Hυμων is the usual possessive genitive, your work , while της πιστεως is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works ( Ro 6-8 ) as the Baptist taught and as Jesus taught and as James does in Jas 2 .

Labour of love (του κοπου της αγαπης). Note article with both substantives. Here again του κοπου is the genitive the object of μνημονευοντες while της αγαπης is the descriptive genitive characterizing the "labour" or "toil" more exactly. Κοπος is from κοπτω, to cut, to lash, to beat the bread, to toil. In Re 14:13 the distinction is drawn between κοπου (toil) from which the saints rest and εργα (works, activities) which follow with them into heaven.

So here it is the labour that love prompts, assuming gladly the toil. Αγαπη is one of the great words of the N. T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (αγαπη) God's gift and Philo uses αγαπη in describing love for God.

"When Christianity first began to think and speak in Greek, it took up αγαπη and its group of terms more freely, investing them with the new glow with which the N. T. writings make us familiar, a content which is invariably religious" (Moffatt, Love in the New Testament , p. 40). The New Testament never uses the word ερως (lust). Patience of hope (της υπομονης της ελπιδος).

Note the two articles again and the descriptive genitive της ελπιδος. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. Hυπομονη is an old word (υπο, μενω, to remain under), but it "has come like αγαπη to be closely associated with a distinctively Christian virtue" (Milligan).

The same order as here (εργου, κοποσ, υπομονη) appears in Re 2:2 and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ (του Κυριου ημων Ιησου Χριστου). The objective genitive with ελπιδος (hope) and so translated by "in" here (Robertson, Grammar , pp.

499f.) Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1 . Before our God and Father (εμπροσθεν του θεου κα πατρος ημων). The one article with both substantives precisely as in Ga 1:4 , not "before God and our Father," both article and possessive genitive going with both substantives as in 2 Peter 1:1 , 11 ; Tit 2:13 (Robertson, Grammar , pp.

785f.) The phrase is probably connected with ελπιδος. Εμπροσθεν in the N. T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. Knowing (ειδοτες). Second perfect active participle of οιδα (ειδον), a so-called causal participle=since we know, the third participle with the principal verb ευχαριστουμεν, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, Grammar , P.

1128). Beloved by God (ηγαπημενο υπο [του] θεου). Perfect passive participle of αγαπαω, the verb so common in the N. T. for the highest kind of love. Paul is not content with the use of αδελφο here (often in this Epistle as 2:1 , 14 , 17 ; 3:7 ; 4:1 , 10 ), but adds this affectionate phrase nowhere else in the N. T. in this form (cf. Jude 1:3 ) though in Sirach 45:1 and on the Rosetta Stone.

But in 2Th 2:13 he quotes "beloved by the Lord" from De 33:12 . The use of αδελφο for members of the same brotherhood can be derived from the Jewish custom ( Ac 2:29 , 37 ) and the habit of Jesus ( Mt 12:48 ) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's Vocabulary ). Your election (την εκλογην υμων).

That is the election of you by God. It is an old word from εκλεγομα used by Jesus of his choice of the twelve disciples ( Joh 15:16 ) and by Paul of God's eternal selection ( Eph 1:4 ). The word εκλογη is not in the LXX and only seven times in the N. T. and always of God's choice of men ( Ac 9:15 ; 1Th 1:4 ; Ro 9:11 ; 11:5 , 7 , 58 ; 2 Peter 1:10 ). The divine εκλογη was manifested in the Christian qualities of verse 3 (Moffatt).

How that (οτ). It is not certain whether οτ here means "because" (θυια) as in 2Th 3:7 ; 1Co 2:14 ; Ro 8:27 or declarative οτ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in Ac 16:3 ; 1Th 2:1 ; 1Co 16:15 ; 2Co 12:3 f. ; Ro 13:11 . Our gospel (το ευαγγελιον ημων). The gospel (see on Mt 4:23 ; Mr 1:1 , 15 for ευαγγελιον) which we preach, Paul's phrase also in 2Th 2:14 ; 2Co 4:3 ; Ro 2:16 ; 16:25 ; 2Ti 2:8 .

Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else.

In its origin Paul's gospel is of God ( 1Th 2:2 , 8 , 9 ), in its substance it is Christ's ( 3:2 ; 2Th 1:8 ), and Paul is only the bearer of it ( 1Th 2:4 , 9 ; 2Th 2:14 ) as Milligan points out. Paul and his associates have been entrusted with this gospel ( 1Th 2:4 ) and preach it ( Ga 2:2 ). Elsewhere Paul calls it God's gospel ( 2Co 11:7 ; Ro 1:1 ; 15:16 ) or Christs ( 1Co 9:12 ; 2Co 2:12 ; 9:13 ; 10:14 ; Ga 1:7 ; Ro 15:19 ; Php 1:27 ).

In both instances it is the subjective genitive. Came unto you (εγενηθη εις υμας). First aorist passive indicative of γινομα in practically same sense as εγενετο (second aorist middle indicative as in the late Greek generally). So also εις υμας like the Koine is little more than the dative υμιν (Robertson, Grammar , p. 594). Not only--but also (ουκ--μονον, αλλα κα).

Sharp contrast, negatively and positively. The contrast between λογος (word) and δυναμις (power) is seen also in 1Co 2:4 ; 4:20 . Paul does not refer to miracles by δυναμις. In the Holy Spirit and much assurance (εν πνευματ αγιω κα πληροφορια πολλη). Preposition εν repeated with λογωι, δυναμε, but only once here thus uniting closely much assurance . No article with either word.

The word πληροφορια is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb πληροφορεω see on Lu 1:1 . The substantive in the N. T. only here and Col 2:2 ; Heb 6:11 ; 10:22 . It means the full confidence which comes from the Holy Spirit. Even as ye know (καθως οιδατε). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them.

What manner of men we showed ourselves toward you (οιο εγενηθημεν υμιν). Literally, What sort of men we became to you . Qualitative relative οιο and dative υμιν and first aorist passive indicative εγενηθημεν, (not ημεθα, we were). An epexegetical comment with for your sake (δι' υμας) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

Imitators of us and of the Lord (μιμητα ημων κα του κυριου). Μιμητης (-της expresses the agent) is from μιμεομα, to imitate and that from μιμος (μιμιχ, actor). Old word, more than "followers," in the N. T. only six times ( 1Th 1:6 ; 2:14 ; 1Co 4:16 ; 11:1 ; Eph 5:1 ; Heb 6:12 ). Again Paul uses γινομα, to become, not ειμ, to be. It is a daring thing to expect people to "imitate" the preacher, but Paul adds "and of the Lord," for he only expected or desired "imitation" as he himself imitated the Lord Jesus, as he expressly says in 1Co 11:1 .

The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the "election" of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). Having received the word (δεξαμενο τον λογον). First aorist middle participle of δεχομα, probably simultaneous action (receiving), not antecedent.

In much affliction (εν θλιψε πολλη). Late word, pressure. Tribulation (Latin tribulum ) from θλιβω, to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N. T. ( 2Th 1:4 ; Ro 5:3 ). Paul had his share of them ( Col 1:24 ; 2Co 2:4 ) and so he understands how to sympathize with the Thessalonians ( 1Th 3:3 f.

). They suffered after Paul left Thessalonica ( 1Th 2:14 ). With joy of the Holy Spirit (μετα χαρας πνευματος αγιου). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned ( Ro 5:3 ). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ. So that ye became (ωστε γενεσθα υμας). Definite result expressed by ωστε and the infinitive γενεσθα (second aorist middle of γινομα) as is common in the Koine .

An ensample (τυπον). So B D, but Aleph A C have τυπους (plural). The singular looks at the church as a whole, the plural as individuals like υμας. Τυπος is an old word from τυπτω, to strike, and so the mark of a blow, print as in John 20:25 . Then the figure formed by the blow, image as in Ac 7:43 . Then the mould or form ( Ro 6:17 ; Ac 23:25 ). Then an example or pattern as in Ac 7:44 , to be imitated as here, Php 3:17 , etc.

It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word type for printers is this same word with one of its meanings. Note separate article with both Macedonia (τη Μακεδονια) and Achaia (τη Αχαια) treated as separate provinces as they were. From you hath sounded forth (αφ' υμων εξηχητα). Perfect passive indicative of εξηχεω, late compound verb (εξ, ηχοσ, ηχω, ηχη, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo.

Nowhere else in the N. T. So "from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the λογος του Κυριου" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way).

But in every place (αλλ' εν παντ τοπω). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. Your faith to God-ward (η πιστις υμων η προς τον θεον). Literally, the faith of you that toward the God . The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10 ).

Is gone forth (εξεληλυθεν). Second perfect active indicative of old verb εξερχομα, to go out, state of completion like εξηχητα above. So that we need not to speak anything (ωστε μη χρειαν εχειν ημας λαλειν τ). Hωστε with the infinitive for actual result as in verse 7 . No vital distinction between λαλειν (originally to chatter as of birds) and λεγειν, both being used in the Koine for speaking and preaching (in the N.

T.) They themselves (αυτο). The men of Macedonia, voluntarily. Report (απαγγελλουσιν). Linear present active indicative, keep on reporting. What manner of entering in (οποιαν εισοδον). What sort of entrance, qualitative relative in an indirect question. We had (εσχομεν). Second aorist active (ingressive) indicative of the common verb εχω. And how (κα πως). Here the interrogative adverb πως in this part of the indirect question.

This part about "them" (you) as the first part about Paul. The verb επιστρεφω is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In Ga 4:9 Paul uses it for turning to the weak and beggarly elements of Judaism. From idols (απο των ειδολων). Old word from ειδος (figure) for image or likeness and then for the image of a heathen god (our idol ).

Common in the LXX in this sense. In Ac 14:15 Paul at Lystra urged the people to turn from these vain things to the living God (απο τουτων των ματαιων επιστρεφειν επ θεον ζωντα), using the same verb επιστρεφειν. Here also Paul has a like idea, to serve a living and true God (δουλευειν θεω ζωντ κα αληθινω). No article, it is true, but should be translated "the living and true God" (cf.

Ac 14:15 ). Not "dead" like the idols from which they turned, but alive and genuine (αληθινος, not αληθης). To wait for his Son from heaven (αναμενειν τον υιον αυτου εκ των ουρανων). Present infinitive, like δουλευειν, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter.

He alludes to this hope at the close of each chapter in this Epistle. Whom he raised from the dead (ον ηγειρεν εκ [των] νεκρων). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. Jesus which delivereth us from the wrath to come (Ιησουν τον ρυομενον ημας εκ της οργης της ερχομενης).

It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour ( Mt 1:21 ) true to his name Jesus. He is our Rescuer ( Ro 11:26 , ο ρυομενος, from Isa 59:20 ). It is eschatological language, this coming wrath of God for sin ( 1Th 2:16 ; Ro 3:5 ; 5:9 ; 9:22 ; 13:5 ). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him ( Ac 17:31 f.

). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. For yourselves know (αυτο γαρ οιδατε). This explanatory γαρ takes up in verses 1-12 the allusion in 1:9 about the "report" concerning the entrance (εισοδον, way in, εισ, οδον), unto you (την προς υμας).

Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτ clause that it hath not been found vain (οτ ου κενη γεγονεν). Literally, that it has not become empty . Second perfect active (completed state) of γινομα. Every pastor watches wistfully to see what will be the outcome of his work.

Bengel says: Non inanis, sed plena virtutis . Cf. 1:5 . Κενος is hollow, empty, while ματαιος is fruitless, ineffective. In 1Co 15:14 , 17 Paul speaks of κενον το κηρυγμα ( empty the preaching ) and ματαια η πιστις ( vain the faith ). One easily leads to the other. But having suffered before (αλλα προπαθοντες). Strong adversative αλλα, antithesis to κενη. Appeal to his personal experiences in Thessalonica known to them ( as ye know , καθως οιδατε).

Second aorist active participle of προπασχω, old compound verb, but here alone in the N. T. The force of προ- (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). And been shamefully entreated in Philippi (κα υβρισθεντες εν Φιλιπποις). First aorist passive participle of υβριζω, old verb, to treat insolently.

"More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see Ac 16:16-40 , an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom.

We waxed bold in our God (επαρρησιασαμεθα εν τω θεω ημων). Ingressive first aorist middle of παρρησιαζομα, old deponent verb from παρρησια (full story, παν-, ρησια). In his reply to Festus ( Ac 26:26 ) Paul uses παρρησιαζομενος λαλω, being bold I speak , while here he has we waxed bold to speak (επαρρησιασαμεθα λαλησα). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God."

It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you (προς υμας), be the consequences what they might, the gospel of God in much conflict , (το ευαγγελιον του θεου εν πολλω αγων). This figure of the athletic games (αγων) may refer to outward conflict like Php 1:30 or inward anxiety ( Col 2:1 ).

He had both in Thessalonica. Exhortation (παρακλησις). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort. Not of error (ουκ εκ πλανης). This word is same as πλαναω, to lead astray ( 2Ti 3:13 ) like Latin errare . Passive idea of error here rather than deceit. That is seen in nor in guile (ουδε εν δολω) from δελω, to catch with bait.

Paul is keenly sensitive against charges against the correctness of his message and the purity of his life. Nor of uncleanness (ουδε εξ ακαθαρσιας). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals.

The ecstatic initiations in some of the popular religions were grossly sensual. But even as we have been approved by God (αλλα καθως δεδοκιμασμεθα υπο του θεου). Perfect passive indicative of δοκιμαζω, 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 (πιστευθηνα το ευαγγελιον). First aorist passive infinitive of πιστευω, common verb for believing, from πιστις (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 1Co 9:17 ; Ga 2:7 ; Ro 3:2 ; 1Ti 1:11 ; Tit 1:3 , though the active had the dative of the person.

So we speak (ουτως λαλουμεν). 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 (ουχ ως ανθρωποις αρεσκοντες). Dative case with αρεσκω as in Ga 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 δοκιμαζω used in the beginning of this verse) and he is the only one whose approval matters in the end of the day ( 1Co 4:5 ).

Using words of flattery (εν λογω κολακειας). Literally, in speech of flattery or fawning . Old word, only here in N. T. , from κολακς, a flatterer. An Epicurean, Philodemus, wrote a work Περ Κολακειας (Concerning Flattery). Milligan ( Vocabulary , etc.) speaks of "the selfish conduct of too many of the rhetoricians of the day," conduct extremely repugnant to Paul.

The third time (verses 1 , 2 , 5 ) he appeals to their knowledge of his work in Thessalonica. Frame suggests "cajolery." Nor a cloke of covetousness (ουτε προφασε πλεονεξιας). Pretext (προφασις from προφαινω, to show forth, or perhaps from προ-φημ, to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame's translation.

Πλεονεξια is merely "having more" from πλεονεκτης, one eager for more, and πλεονεκτεω, to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2Co 1:23 ; Ro 9:1 ; Php 1:8 , a solemn oath for his own veracity.

Nor seeking glory of men (ουτε ζητουντες εξ ανθρωπων δοξαν). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See Ac 20:19 ; 2Co 4:5 ; Eph 4:2 . This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (εξ) men. Neither from you nor from others (ουτε αφ' υμων ουτε αφ' αλλων).

He widens the negation to include those outside of the church circles and changes the preposition from εξ (out of) to απο (from). When we might have been burdensome, as apostles of Christ (δυναμενο εν βαρε εινα ως Χριστου αποστολο). Westcott and Hort put this clause in verse 7 . Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or "men of weight" as Moffatt suggests).

Milligan suggests that Paul "plays here on the double sense of the phrase" like the Latin proverb: Honos propter onus . So he adds, including Silas and Timothy, as Christ's apostles , as missionaries clearly, whether in the technical sense or not (cf. Ac 14:4 , 14 ; 2Co 8:23 ; 11:13 ; Ro 16:7 ; Php 2:25 ; Re 2:2 ). They were entitled to pay as "Christ's apostles" (cf.

1Co 9 ; 2Co 11:7 ff. ), though they had not asked for it. But we were gentle in the midst of you (αλλα εγενηθημεν νηπιο εν μεσω υμων). Note εγενηθημεν (became), not ημεθα (were). This rendering follows ηπιο instead of νηπιο (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer ηπιο as making better sense. Dibelius terms νηπιο unmoglich (impossible), but surely that is too strong.

Paul is fond of the word νηπιο (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds. As when a nurse cherishes her own children (ως εαν τροφος θαλπη τα εαυτης τεκνα). This comparative clause with ως εαν ( Mr 4:26 ; Ga 6:10 without εαν or αν) and the subjunctive (Robertson, Grammar , p. 968) has a sudden change of the metaphor, as is common with Paul ( 1Ti 5:24 ; 2Co 3:13 ff.

) from nurse (τροφος), old word, here only in the N. T. , from τρεφω, to nourish, τροφη, nourishment. It is really the mother-nurse "who suckles and nurses her own children" (Lightfoot), a use found in Sophocles, and a picture of Paul's tender affection for the Thessalonians. Θαλπω is an old word to keep warm, to cherish with tender love, to foster. In N. T.

only here and Eph 5:29 . Even so, being affectionately desirous of you (ουτως ομειρομενο υμων). Clearly the correct text rather than ιμειρομενο from ιμειρω, old verb to long for. But the verb ομειρομα (Westcott and Hort om . , smooth breathing) occurs nowhere else except MSS. in Job 3:21 ; Ps 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent.

A. D.) about the sorrowing parents ομειρομενο περ παιδος, greatly desiring their son (Moulton and Milligan, Vocabulary ). Moulton suggests that it comes from a root σμερ, remember, and that ο- is a derelict preposition ο like ο-δυρομαι, ο-κελλω, ω-κεανος. Wohlenberg (Zahn, Kommentar ) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan).

We were well pleased (ηυδοκουμεν). Imperfect active of ευδοκεω, common verb in later Greek and in N. T. (see on Mt 3:17 ), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. To impart (μεταδουνα). Second aorist active infinitive of μεταδιδωμ, old verb to share with (see on Lu 3:11 ). Possible zeugma with souls (ψυχας), though Lightfoot renders "lives."

Paul and his associates held nothing back. Because ye were become very dear to us (διοτ αγαπητο ημιν εγενηθητε). Note διοτ (double cause, δια, οτ, for that), use of γινομα again for become, and dative ημιν with verbal αγαπητο, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor. Travail (μοχθον).

Old word for difficult labour, harder than κοπος (toil). In the N. T. only here, 2Th 3:8 ; 2Co 11:27 . Note accusative case here though genitive with μνημονευω in 1:3 . Night and day (νυκτος κα ημερας). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 3:10 . That we might not burden any of you (προς το μη επιβαρησα τινα υμων).

Use of προς with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω is late, but in the papyri and inscriptions for laying a burden (βαρος) on (επι-) one. In N. T. only here and 2Th 3:8 ; 2Co 2:5 . Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth ( 2Co 9-12 ), though he vindicated his right to remuneration.

We preached (εκηρυξαμεν). We heralded (from κηρυξ, herald) to you, common verb for preach. How holily and righteously and unblameably (ως οσιως κα δικαιως κα αμεμπτως). Paul calls the Thessalonians and God as witnesses (μαρτυρες) to his life toward you the believers (υμιν τοις πιστευουσιν) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect.

So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection. As a father with his own children (ως πατηρ τεκνα εαυτου). Change from the figure of the mother-nurse in verse 7 . There is ellipse of a principal verb with the participles παρακαλουντεσ, παραμυθουμενοι, μαρτυρουμενο.

Lightfoot suggests ενουθετουμεν (we admonished) or εγενηθημεν (we became). The three participles give three phases of the minister's preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (παρακαλεω) is common in the N. T. To the end that (εις το). Final use of εις and the articular infinitive, common idiom in the papyri and Paul uses εις to and the infinitive fifty times (see again in 3:2 ), some final, some sub-final, some result (Robertson, Grammar , pp.

989-91). Walk worthily of God (περιπατειν αξιως του θεου). Present infinitive (linear action), and genitive case with adverb αξιως as in Col 1:10 (cf. Php 1:27 ; Eph 4:1 ), like a preposition. Calleth (καλουντος). Present active participle, keeps on calling. Some MSS. have καλεσαντος, called. Kingdom (βασιλειαν) here is the future consummation because of glory (δοξαν) as in 2Th 1:5 ; 1Co 6:9 ; 15:50 ; Ga 5:21 ; 2Ti 4:1 , 18 ), but Paul uses it for the present kingdom of grace also as in 1Co 4:20 ; Ro 14:17 ; Col 1:13 .

And for this cause we also (κα δια τουτο κα ημεις). Note κα twice. We as well as you are grateful for the way the gospel was received in Thessalonica. Without ceasing (αδιαλειπτως). Late adverb for which see on 1:2 and for ευχαριστουμεν see on 1:2 . The word of the message (λογον ακοης). Literally, the word of hearing, as in Sir. 42:1 and Heb 4:2 ο λογος της ακοης, the word marked by hearing (genitive case), the word which you heard.

Here with του θεου (of God) added as a second descriptive genitive which Paul expands and justifies. Ye received it so (παραλαβοντες) and accepted or welcomed it (εδεξασθε) so, not as the word of men (ου λογου ανθρωπων), but as the word of God (αλλα λογον θεου), as it is in truth (καθως αληθως εστιν). This last clause is literally, as it truly is . Paul had not a doubt that he was proclaiming God's message.

Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. Worketh in you (ενεργειτα εν υμιν). Perhaps middle voice of ενεργεω (εν, εργον, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N. T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it.

The idea then is that the word of God is set in operation in you that believe. Imitators of the churches of God which are in Judea (μιμητα των εκκλησιων του θεου των ουσων εν τη Ιουδαια). On μιμητα 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 Ga 2 , and by the fiction of the Pseudo-Clementines, of the feud existing between St.

Paul and the Twelve" (Lightfoot). In Christ Jesus (εν Χριστω Ιησου). It takes this to make a Christian church of God. Note order here Christ Jesus as compared with Jesus Christ in 1:1 , 3 . Ye also--even as they (κα υμεισ--κα αυτο). Note κα twice (correlative use of κα). Countrymen (συμφυλετων). 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 (ιδιων) here has apparently a weakened force. Note υπο here with the ablative both with συμφυλετων and Ιουδαιων after the intransitive επαθετε (suffered). The persecution of the Christians by the Jews in Judea was known everywhere. Who both killed the Lord Jesus and the prophets (των κα τον Κυριον αποκτειναντων Ιησουν κα τους προφητας). First aorist active participle of αποκτεινω.

Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt ( Mt 23:29 ). Paul, as Peter ( Ac 2:23 ), lays the guilt of the death of Christ on the Jews. And drove us out (κα ημας εκδιωξαντων). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.

T. It is Paul's vivid description of the scene told in Ac 17:5 ff. when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. Please not God (Θεω μη αρεσκοντων). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now.

And are contrary to all men (κα πασιν ανθρωποις εναντιων). Dative case with the adjective εναντιων (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved ( Ro 9:1-5 ; 10:1-6 ), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Eph 2 and which only the Cross of Christ can break down.

Tacitus ( Hist . V. 5) says that the Jews are adversus omnes alios hostile odium . Forbidding us (κωλυοντων ημας). Explanatory participle of the idea in εναντιων. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain ( Ac 18:6 ff. ). They not simply oppose his work among the Jews, but also to the Gentiles (εθνεσ, nations outside of the Abrahamic covenant as they understood it).

That they may be saved (ινα σωθωσιν). Final use of ινα with first aorist passive subjunctive of σωζω old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. To fill up their sins alway (εις το αναπληρωσα αυτων τας αμαρτιας παντοτε). Another example of εις το and the infinitive as in verse 12 .

It may either be God's conceived plan to allow the Jews to go on and fill up (αναπληρωσα, note ανα, fill up full, old verb) or it may be the natural result from the continual (παντοτε) sins of the Jews. Is come (εφθασεν). First aorist (timeless aorist) active indicative of φθανω which no longer means to come before as in 1Th 4:15 where alone in the N. T. it retains the old idea of coming before.

Some MSS. have the perfect active εφθακεν, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of εις τελος. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus , Bengel calls it. Paul speaks out of a sad experience.

Being bereaved of you (απορφανισθεντες αφ' υμων). First aorist passive participle of the rare compound verb (απορφανιζω, in Aeschylus, but nowhere else in N. T.) Literally, being orphaned from you (αφ' υμων, ablative case). Paul changes the figure again (τροφος or mother nurse in verse 7 , νηπιος or babe in verse 7 , πατηρ or father in verse 11 ) to orphan (ορφανος).

He refers to the period of separation from them, for a short season (προς καιρον ωρας) for a season of an hour. This idiom only here in N. T. , but προς καιρον in Lu 8:13 and προς ωραν in 2Co 7:8 . But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. In presence, not in heart (προσωπω ου καρδια). Locative case.

Προσωπον, old word (προσ, οπς, in front of the eye, face) for face, look, person. Literally, in face or person . His heart was with them, though they no longer saw his face. Heart, originally καρδια, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (νους). "Out of sight, not out of mind" (Rutherford). Endeavoured the more exceedingly (περισσοτερως εσπουδασαμεν).

Ingressive aorist active indicative of σπουδαζω, old word to hasten (from σπουδη, σπευδω). We became zealous . Comparative adverb περισσοτερως from περισσον, more abundantly than before being orphaned from you. Your face (το προσωπον υμων). Cf. his With great desire (εν πολλη επιθυμια). In much longing (επιθυμια from επ and θυμος, επιθυμεω, to run after, to yearn after, whether good or bad).

Because (διοτ). As in 2:8 . We would fain have come to you (ηθελησαμεν ελθειν προς υμας). First aorist active indicative of θελω. Literally, we desired to come to you. I Paul (εγω μεν Παυλος). Clear example of literary plural ηθελεσαμεν with singular pronoun εγω. Paul uses his own name elsewhere also as in 2Co 10:1 ; Ga 5:2 ; Col 1:23 ; Eph 3:1 ; Phm 1:19 . Once and again (κα απαξ κα δις).

Both once and twice as in Php 4:16 . Old idiom in Plato. And Satan hindered us (κα ενεκοψεν ημας ο Σατανας). Adversative use of και= but or and yet. First aorist active indicative of ενκοπτω, late word to cut in, to hinder. Milligan quotes papyrus example of third century, B. C. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path.

Used by Paul in Ac 24:4 ; Ga 5:7 and passive ενεκοπτομην in Ro 15:22 ; 1Pe 3:7 . This hindrance may have been illness, opposition of the Jews in Corinth, what not. Crown of glorying (στεφανος καυχησεως). 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 (εν τη αυτου παρουσια).

This word παρουσια is untechnical (just presence from παρειμ) in 2Th 2:9 ; 1Co 16:17 ; 2Co 7:6 f. ; 10:10 ; Php 1:26 ; 2:12 . But here (also 1Th 3:13 ; 4:15 ; 5:23 ; 2Th 2:1 , 8 ; 1Co 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. When we could no longer forbear (μηκετ στεγοντες). Στεγω is old verb to cover from στεγη, roof ( Mr 2:4 ), to cover with silence, to conceal, to keep off, to endure as here and 1Co 9:12 ; 13:7 . In the papyri in this sense (Moulton and Milligan's Vocabulary ). Μηκετ usual negative with participle in the Koine rather than ουκετ.

We thought it good (ηυδοκησαμεν). Either literary plural as in 2:18 or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens ( Ac 17:15 f. ), but Timothy was sent ( we sent , επεμψαμεν, verse 2 ) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (verse 5 , I sent , επεμψα). Then both Silas and Timothy came from Macedonia to Corinth ( Ac 18:5 ).

Alone (μονο). Including Silas. God's minister (διακονον του θεου). See on Mt 22:13 for this interesting word, here in general sense not technical sense of deacon. Some MSS. have fellow-worker (συνεργον). Already apostle in 2:7 and now brother, minister (and possibly That no man be moved (το μηδενα σαινεσθα). Epexegetical articular infinitive in accusative case of general reference.

Σαινω is old word to wag the tail, to flatter, beguile and this sense suits here (only N. T. example). The sense of "moved" or troubled or disheartened is from σιαινεσθα the reading of F G and found in the papyri. We are appointed (κειμεθα). Present middle, used here as passive of τιθημ. We Christians are set hereunto (εις τουτο) to be beguiled by tribulations.

We must resist. We told you beforehand (προελεγομεν υμιν). Imperfect active, we used to tell you beforehand. Old verb, rare in N. T. (only in Paul). That we are to suffer persecution (οτ μελλομεν θλιβεσθα). Μελλω and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica. That I might know (εις το γνωνα). Paul's common idiom (verse 2 ), εις το and the infinitive of purpose (second aorist ingressive active of γινωσκω, come to know).

Lest by any means the tempter had tempted you (μη πως επειρασεν υμας ο πειραζων). Findlay takes this as a question with negative answer, but most likely negative final clause with μη πως about a past action with aorist indicative according to the classic idiom as in Ga 2:2 (μη πωσ--εδραμον) and Ga 4:11 after verb of fearing (Robertson, Grammar , p. 988). It is a fear that the thing may turn out to be so about the past.

Should be (γενητα). Here the usual construction appears (aorist subjunctive with μη πως) about the future. Even now (αρτ). Just now, Timothy having come (ελθοντος Τιμοθεου, genitive absolute). Why Silas is not named is not clear, unless he had come from Beroea or elsewhere in Macedonia. Glad tidings of (ευαγγελισαμενου). First aorist middle participle of the verb for evangelizing (gospelizing).

Good remembrance (μνειαν). Same word used by Paul 1:2 . Longing to see us (επιποθουντες ημας ιδειν). Old and strong verb, επι-, directive, to long after. Mutual longing that pleased Paul ("we also you"). Over you (εφ' υμιν). Επ with the locative, the basis on which the "comfort" rests. In (επ). Locative case again with επ. Physical necessity , common sense in late Greek, choking (αγχω, ανγορ), and crushing trouble (θλιψισ, θλιβω).

If ye stand fast (εαν υμεις στηκετε). Condition of first class, εαν and present active indicative (correct text, not στηκητε subj.) of στηκω, late form from perfect εστηκα of ιστημ, to place. Render again unto God (τω θεω ανταποδουνα). Second aorist active infinitive of double compound verb αντ-αποδιδωμ, to give back (απο) in return for (αντ). Old verb rare in N.

T. , but again in 2Th 1:6 . For you (περ υμων). Around (concerning) you, while in verse 2 υπερ (over is used for "concerning your faith." For (επ). Basis again as cause or ground for the joy. Wherewith we joy (η χαιρομεν). Probably cognate accusative ην with χαιρομεν attracted to locative χαρα ( Mt 2:10 ). Exceedingly (υπερεκπερισσου). Double compound adverb, only in 1Th 3:10 ; 5:13 (some MSS.

-ως). Like piling Ossa on Pelion, περισσως, abundantly, εκ περισσου, out of bounds, υπερεκπερισσου, more than out of bounds (overflowing all bounds). And perfect (κα καταρτισα). First aorist active articular infinitive of purpose (εις το ιδειν--κα) of καταρτιζω, to mend nets ( Mt 4:21 ) or men ( Ga 6:1 ) repair. Chiefly late. That which is lacking in (τα υστερηματα).

The shortcomings, the lacks or left-overs ( Col 1:24 ). From υστερεω (υστερον), to be late. Our God and Father himself (αυτος ο θεος κα πατηρ ημων). Note one article with both substantives for one person. And our Lord Jesus (κα ο Κυριος ημων Ιησους). Separate article here with Ιησους. In Tit 2:13 ; 2 Peter 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 2 Peter 1:11 ; 2:20 ; 3:18 .

Direct our way (κατευθυνα την οδον ημων). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευθυνω, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο ( may it not come to pass ) the optative in a wish of the third person is found in N.

T. only in 1Th 3:11 , 12 ; 5:23 ; 2Th 2:17 ; 3:5 , 16 ; Ro 15:5 , 13 . The Lord (ο Κυριος). The Lord Jesus. Paul prays to Christ. Make you to increase (υμας πλεονασα). First aorist active optative (wish for future) of πλεοναζω, late verb from πλεον (more), And abound (περισσευσα). First aorist active optative (wish for future) of περισσευω from περισσος, old verb, to be over (common in N.

T.) It is hard to see much difference between the two verbs. To the end he may stablish (εις το στηριξα). Another example of εις and the articular infinitive of purpose. Same idiom in 3:2 . From στηριζω, from στηριγξ, a support. Unblameable (αμεμπτους). Old compound adjective (α privative and verbal of μεμφομα, to blame). Rare in N. T. Predicate position here.

Second coming of Christ again. Finally (λοιπον). Accusative of general reference of λοιπος, as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in 2Co 13:11 ; 2Ti 4:8 . So το λοιπον in 2Th 3:1 ; Php 3:1 ; 4:8 . We beseech (ερωτωμεν). Not "question" as in ancient Greek, but as often in N.

T. ( 1Th 5:12 ; 2Th 2:1 ; Php 4:3 ) and also in papyri to make urgent request of one. How ye ought (το πως δε υμας). Literally, explanatory articular indirect question (το πως) after παρελαβητε according to common classic idiom in Luke ( Lu 1:62 ; 22:2 , 4 , 23 , 24 ) and Paul ( Ro 8:26 ). That ye abound (ινα περισσευητε). Loose construction of the ινα clause with present subjunctive after two subordinate clauses with καθως (as, even as) to be connected with "beseech and exhort."

More and more (μαλλον). Simply more , but added to same idea in περισσευητε. See also verse 11 . What charge (τινας παραγγελιας). Plural, charges or precepts, command ( Ac 16:24 ), prohibition ( Ac 5:28 ), right living ( 1Ti 1:5 ). Military term in Xenophon and Polybius. Your sanctification (ο αγιασμος υμων). Found only in the Greek Bible and ecclesiastical writers from αγιαζω and both to take the place of the old words αγιζω, αγισμος with their technical ideas of consecration to a god or goddess that did not include holiness in life.

So Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive that ye abstain from fornication (απεχεσθα υμας απο της πορνειας). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.

That each one of you know how (ειδενα εκαστον υμων). Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity). To possess himself of his own vessel (το εαυτου σκευος κτασθα). Present middle infinitive of κταομα, to acquire, not κεκτησθα, to possess. But what does Paul mean by "his own vessel"? It can only mean his own body or his own wife.

Objections are raised against either view, but perhaps he means that the man shall acquire his own wife "in sanctification and honour," words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.

Not in the passion of lust (μη εν παθε επιθυμιας). Plain picture of the wrong way for the husband to come to marriage. That know not God (τα μη ειδοτα τον θεον). Second perfect participle of οιδα. 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.

That no man transgress (το μη υπερβαινειν). Old verb to go beyond. Final use of το (accusative of general reference) and the infinitive (negative μη), parallel to απεχεσθα and ειδενα κτασθα above. And wrong his brother (κα πλεονεκτειν τον αδελφον αυτου). To take more, to overreach, to take advantage of, to defraud. In the matter (εν τω πραγματ). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2Co 7:11 (τω πραγματ).

An avenger (εκδικος). Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next. Not for uncleanness, but in sanctification (επ ακαθαρσια αλλ' εν αγιασμω). Sharp contrast made still sharper by the two prepositions επ (on the basis of) and εν (in the sphere of).

God has "called" us all for a decent sex life consonant with his aims and purposes. It was necessary for Paul to place this lofty ideal before the Thessalonian Christians living in a pagan world. It is equally important now. Therefore (τοιγαρουν). This old triple compound particle (τοι, γαρ, ουν) is in the N. T. only here and Heb 12:1 . Paul applies the logic of the case.

He that rejecteth (ο αθετων). This late verb (Polybius and LXX) is from α-θετος (α privative and verbal of τιθημ, to proscribe a thing, to annul it. But God (αλλα τον θεον). Paul sees this clearly and modern atheists see it also. In order to justify their licentiousness they do not hesitate to set aside God. Concerning love of the brethren (περ της φιλαδελφιας).

Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N. T. it is the kinship in the love of Christ as here. Are taught by God (θεοδιδακτο εστε). Only here and ecclesiastical writers. Passive verbal adjective in -τος from διδασκω as if θεο- in ablative case like διδακτο θεου ( Joh 6:45 ).

To love one another (εις το αγαπαιν αλληλους). Another example of εις το and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught ( Mt 5:44 ). Note the use of αγαπαω, not φιλεω. Ye do it (ποιειτε αυτο). The αυτο refers to το αγαπαιν αλληλους (to love one another). Delicate praise. That ye study to be quiet (φιλοτιμεισθα ησυχαζειν).

First infinitive dependent on παρακαλουμεν (verse 10 , we exhort you), the second on φιλοτιμεισθα (old verb from φιλοτιμος, fond of honour, φιλοσ, τιμη). The notion of ambition appears in each of the three N. T. examples ( 1Th 4:11 ; 2Co 5:9 ; Ro 5:20 ), but it is ambition to do good, not evil. The word ambition is Latin ( ambitio from ambo, ire ), to go on both sides to accomplish one's aims and often evil).

A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. So Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence ( Ac 11:18 ). To do your own business (πρασσειν τα ιδια). Present infinitive like the others, to have the habit of attending to their own affairs (τα ιδια).

This restless meddlesomeness here condemned Paul alludes to again in 2Th 3:11 in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. To work with your own hands (εργαζεσθα ταις χερσιν υμων). Instrumental case (χερσιν). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble.

He had commanded them when with them. That ye may walk honestly (ινα περιπατητε ευσχημονως). Present subjunctive (linear action). Old adverb from ευσχημων (ευ, σχημα, Latin habitus , graceful figure), becomingly, decently. In N. T. only here and Ro 13:13 . This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.

We would not have (ου θελομεν). We do not wish. You ignorant (υμας αγνοειν). Old word, not to know (α privative, γνο-, root of γινωσκω). No advantage in ignorance of itself. Concerning them that fall asleep (περ των κοιμωμενων). Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων of many later MSS. From old κοιμαω, 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 ( Joh 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 (καθως ο λοιπο ο μη εχοντες ελπιδα).

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. For if we believe (ε γαρ πιστευομεν). Condition of first class, assuming the death and resurrection of Jesus to be true. In Jesus (δια του Ιησου).

Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with τους κοιμηθεντας (that are fallen asleep in or through Jesus) like ο κοιμηθεντες εν Χριστω in 1Co 15:18 and probably correct or with αξε (through Jesus with God). With him (συν αυτω). Together with Jesus. Jesus is the connecting link (δια) for those that sleep (κοιμηθεντας first aorist passive, but with middle sense) and their resurrection.

By the word of the Lord (εν λογω Κυριου). We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord's Supper in 1Co 11:23 . Jesus may have spoken on this subject though it has not been preserved to us (cf.

Mr 9:1 ). Ye that are alive (ημεις ο ζωντες). Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote. Shall in no wise precede (ου μη φθασωμεν). Second aorist active subjunctive of φθανω, to come before, to anticipate. This strong negative with ου μη (double negative) and the subjunctive is the regular idiom (Robertson, Grammar , p.

929). Hence there was no ground for uneasiness about the dead in Christ. With a shout (εν κελευσματ). Note this so-called instrumental use of εν. Old word, here only in N. T. , from κελευω, to order, command (military command). Christ will come as Conqueror. With the voice of the archangel (εν φωνη αρχαγγελου). Further explanation of κελευσματ (command). The only archangel mentioned in N.

T. is Michael in Jude 1:9 . But note absence of article with both φωνη and αρχαγγελου. The reference may be thus indefinite. With the trump of God (εν σαλπιγγ θεου). Trumpet. See same figure in 1Co 15:52 . The dead in Christ shall rise first (ο νεκρο εν Χριστω αναστησοντα πρωτον). First here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

Then (επειτα). The next step, not the identical time (τοτε), but immediately afterwards. Together with them (αμα συν αυτοις). Note both αμα (at the same time) and συν (together with) with the associative instrumental case αυτοις (the risen saints). Shall be caught up (αρπαγησομεθα). Second future passive indicative of αρπαζω, old verb to seize, to carry off like Latin rapio .

To meet the Lord in the air (εις απαντησιν του Κυριου εις αερα). This special Greek idiom is common in the LXX like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, Proleg . , p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul's argument of consolation. And so (κα ουτως). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say.

To be with Christ is the chief hope of Paul's life ( 1Th 5:10 ; Php 1:23 ; Col 3:4 ; 2Co 5:8 ). With these words (εν τοις λογοις τουτοις). In these words. They were a comfort to the Thessalonians as they still comfort the people of God. But concerning the times and the seasons (περ δε των χρονων κα των καιρων). See both words used also in Tit 1:2 f . Χρονος is rather an extended period and καιρος a definite space of time.

Know perfectly (ακριβως οιδατε). Accurately know, not "the times and the seasons," but their own ignorance. As a thief in the night (ως κλεπτης εν νυκτ). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus ( Mt 24:43 ; Lu 12:39 ), used also in 2 Peter 3:10 ; Re 3:3 ; 16:15 . Cometh (ερχετα). Prophetic or futuristic present tense.

When they are saying (οταν λεγωσιν). Present active subjunctive picturing these false prophets of peace and safety like Eze 13:10 (Peace, and there is no peace). Ασφαλεια only in N. T. in Lu 1:4 (which see); Ac 5:23 and here. Sudden destruction (αιφνιδιος ολεθρος). Ολεθρος old word from ολλυμ, to destroy. See also 2Th 1:9 . Αιφνιδιος, old adjective akin to αφνω and in N.

T. only here and Lu 21:34 where Westcott and Hort spell it εφνιδιος. Cometh upon them (αυτοις επιστατα). Unaspirated form instead of the usual εφιστατα (present middle indicative) from εφιστημ perhaps due to confusion with επισταμα. As travail upon a woman with child (ωσπερ η ωδιν τη εν γαστρ εχουση). Earlier form ωδις for birth-pang used also by Jesus ( Mr 13:8 ; Mt 24:8 ).

Technical phrase for pregnancy, to the one who has it in belly (cf. Mt 1:18 of Mary). They shall in no wise escape (ου μη εκφυγωσιν). Strong negative like that in 4:15 ου μη (double negative) and the second aorist active subjunctive. As a thief (ως κλεπτης). As in verse 2 , but A B Bohairic have κλεπτας (thieves), turning the metaphor round. Sons of light (υιο φωτος), sons of day (υιο ημερας).

Chiefly a translation Hebraism (Deissmann, Bible Studies , pp. 161ff.) Cf. words of Jesus in Lu 16:8 and Paul in Eph 5:9 . He repeats the same idea in turning from "ye" to "we" and using νυκτος (night) and σκοτους (darkness), predicate genitives. So then (αρα ουν). Two inferential particles, accordingly therefore, as in 2Th 2:15 and only in Paul in N. T. Let us not sleep (μη καθευδωμεν).

Present active subjunctive (volitive), let us not go on sleeping. Let us watch (γρηγορωμεν). Present active subj. (volitive) again, let us keep awake (late verb γρηγορεω from perfect εγρηγορα). Be sober (νηφωμεν). Present active subjunctive (volitive). Old verb not to be drunk. In N. T. only in figurative sense, to be calm, sober-minded. Also in verse 8 with the metaphor of drunkenness in contrast.

They that be drunken are drunken in the night (ο μεθυσκομενο νυκτος μεθυουσιν). No need of "be" here, they that are drunken. No real difference in meaning between μεθυσκω and μεθυω, to be drunk, except that μεθυσκω (inceptive verb in -σκω) means to get drunk. Night (νυκτος, genitive by night) is the favourite time for drunken revelries. Putting on the breastplate of faith and love (ενδυσαμενο θωρακα πιστεως κα αγαπης).

First aorist (ingressive) middle participle of ενδυω. The same figure of breastplate in Eph 6:14 , only there "of righteousness." The idea of watchfulness brings the figure of a sentry on guard and armed to Paul's mind as in Ro 13:12 "the weapons of light." The word θωραξ (breastplate) is common in the LXX. For a helmet, the hope of salvation (περικεφαλαιαν ελπιδα σωτηριας).

Same figure in Eph 6:17 and both like Isa 59:17 . Late word meaning around (περ) the head (κεφαλη) and in Polybius, LXX, and in the papyri. Σωτηριας is objective genitive. But unto the obtaining of salvation through our Lord Jesus Christ (αλλα εις περιποιησιν σωτηριας δια του Κυριου ημων Ιησου Χριστου). The difficult word here is περιποιησιν which may be passive, God's possession as in 1Pe 2:9 , or active, obtaining, as in 2Th 2:14 .

The latter is probably the idea here. We are to keep awake so as to fulfil God's purpose (εθετο, appointed, second aorist middle indicative of τιθημ) in calling us. That is our hope of final victory (salvation in this sense). Around us . So Westcott and Hort, but υπερ (over, in behalf of) as in many MSS. These prepositions often interchanged in N. T. MSS. Whether we wake or sleep (ειτε γρηγορωμεν ειτε καθευδωμεν).

Alternative condition of third class with present subjunctive, though εαντε--εαντε more usual conjunction (Robertson, Grammar , P. 1017). Used here of life and death, not as metaphor. That we should live together with him (ινα αμα συν αυτω ζησωμεν). First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (αμα συν as in 5:17 ) Jesus.

Build each other up (οικοδομειτε εις τον ενα). Literally, build ye, one the one (εις nominative in partitive apposition with unexpressed υμεις subject of οικοδομειτε. Then τον ενα the accusative in partitive apposition with the unexpressed εαυτους or αλληλους. See the same idiom in 1Co 4:6 one in behalf of the one , εις υπερ του ενος. Build is a favourite Pauline metaphor.

Them that labour among you (τους κοπιωντας εν υμιν). Old word for toil even if weary. And are over you in the Lord (κα προισταμενους υμων εν Κυριω). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them. And admonish you (κα νουθετουντας υμας).

Old verb from νουθετης and this from νους (mind) and τιθημ, to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church. And to esteem them (κα ηγεισθα). Get acquainted with them and esteem the leaders. The idlers in Thessalonica had evidently refused to follow their leaders in church activities.

We need wise leadership today, but still more wise following. An army of captains and colonels never won a battle. Admonish the disorderly (νουθετειτε τους ατακτους). Put sense into the unruly mob who break ranks (α privative and τακτος, verbal adjective of τασσω, to keep military order). Recall the idlers from the market-place used against Paul ( Ac 17:5 ).

This is a challenging task for any leader. Encourage the fainthearted (παραμυθεισθε τους ολιγοψυχους). Old verb to encourage or console as in Joh 11:31 , though not so common in N. T. as παρακαλεω, the compound adjective (ολιγος, little or small, ψυχη, soul), small-souled, little-souled, late word in LXX. The verb ολιγοψυχεω 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 (αντεχεσθε των ασθενων). Middle voice with genitive of αντεχω, 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 (μακροθυμειτε προς παντας). These disorderly elements try the patience of the leaders.

Hold out with them. What a wonderful ideal Paul here holds up for church leaders! See to it that no one render unto any one evil for evil (ορατε μη τις κακον αντ κακου αποδω). Note μη with the aorist subjunctive (negative purpose) αποδω from αποδιδωμ, to give back. Retaliation, condemned by Jesus ( Mt 5:38-42 ) and by Paul in Ro 12:17 , usually takes the form of "evil for evil," rather than "good for good" (καλον αντ καλου).

Note idea of exchange in αντ. Follow after (διωκετε). Keep up the chase (διωκω) after the good. In everything give thanks (εν παντ ευχαριστειτε). There is a silver lining to every cloud. God is with us whatever befalls us. It is God's will that we find joy in prayer in Christ Jesus in every condition of life. Quench not the spirit (το πνευμα μη σβεννυτε). Μη with the present imperative means to stop doing it or not to have the habit of doing it.

It is a bold figure. Some of them were trying to put out the fire of the Holy Spirit, probably the special gifts of the Holy Spirit as verse 20 means. But even so the exercise of these special gifts ( 1Co 12-14 ; 2Co 12:2-4 ; Ro 12:6-9 ) was to be decently (ευσχημονως, 1Th 4:12 ) and in order (κατα ταξιν, 1Co 14:40 ) and for edification (προς οικοδομην, 1Co 14:26 ).

Today, as then, there are two extremes about spiritual gifts (cold indifference or wild excess). It is not hard to put out the fire of spiritual fervor and power. Despise not prophesyings (προφητειας μη εξουθενειτε). Same construction, stop counting as nothing (εξουθενεω, ουθεν=ουδεν), late form in LXX. Plutarch has εξουδενιζω. Plural form προφητειας (accusative).

Word means forth-telling (προ-φημ) rather than fore-telling and is the chief of the spiritual gifts ( 1Co 14 ) and evidently depreciated in Thessalonica as in Corinth later. Prove all things (παντα [δε] δοκιμαζετε). Probably δε (but) is genuine. Even the gift of prophecy has to be tested ( 1Co 12:10 ; 14:29 ) to avoid error. Paul shows fine balance here. Hold fast that which is good (το καλον κατεχετε).

Keep on holding down the beautiful (noble, morally beautiful). Present imperative κατ-εχω (perfective use of κατα- here). Abstain from every form of evil (απο παντος ειδους πονηρου απεχεσθε). Present middle (direct) imperative of απ-εχω (contrast with κατ-εχω) and preposition απο repeated with ablative as in 1Th 4:3 . Note use of πονηρου here for evil without the article, common enough idiom.

Ειδος (from ειδον) naturally means look or appearance as in Lu 3:23 ; 9:29 ; Joh 5:37 ; 2Co 5:7 . But, if so taken, it is not semblance as opposed to reality (Milligan). The papyri give several examples of ειδος in the sense of class or kind and that idea suits best here. Evil had a way of showing itself even in the spiritual gifts including prophecy. The God of peace (ο θεος της ειρηνης).

The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles ( 2Co 13:11 ; Ro 15:33 ; 16:20 ; Php 4:9 ) and the Lord of peace in 2Th 3:6 . Sanctify you (αγιασα υμας). First aorist active optative in a wish for the future. New verb in LXX and N. T. for the old αγιζω, to render or to declare holy (αγιος), to consecrate, to separate from things profane.

Wholly (ολοτελεις). Predicate adjective in plural (ολος, whole, τελος, end), not adverb ολοτελως. 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 (υμων το πνευμα κα η ψυχη κα το σωμα).

Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul ψυχη, mind νους, heart καρδια, the inward man ο εσω ανθρωπος) and the outer man (σωμα, ο εξω ανθρωπος). But the believer has the Holy Spirit of God, the renewed spirit of man ( 1Co 2:11 ; Ro 8:9-11 ). Be preserved entire (ολοκληρον τηρηθειη).

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. 1Co 6 ). The adjective ολοκληρον is in predicate and is an old form and means complete in all its parts (ολος, whole, κληρος, lot or part).

There is to be no deficiency in any part. Τελειος (from τελος, end) means final perfection. Without blame (αμεμπτως). Old adverb (α privative, μεμπτος, verbal of μεμφομα, to blame) only in I Thess. in N. T. ( 2:10 ; 3:13 ; 5:23 ). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (εν τη παρουσια). 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 ).

Faithful (πιστος). God, he means, who calls and will carry through ( Php 1:6 ). Pray for us (προσευχεσθε [και] περ ημων). He has made his prayer for them. He adds this "human touch" (Frame) and pleads for the prayers of his converts ( 2Th 3:1 ; Col 4:2 f. ). Probably κα also is genuine (B D). With a holy kiss (εν φιληματ αγιω). With a kiss that is holy (Milligan) a token of friendship and brotherly love ( 1Co 16:20 ; 2Co 13:12 ; Ro 16:16 ).

In 1Pe 5:14 it is "with a kiss of love." This was the customary salutation for rabbis. I adjure you by the Lord (ενορκιζω υμας τον Κυριον). Late compound for old ορκιζω ( Mr 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 (αναγνωσθηνα την επιστολην πασιν τοις αδελφοις).

First aorist passive infinitive of αναγινωσκω 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. The grace (η χαρις). Paul prefers this noble word to the customary ερρωσθε (Farewell, Be strong).

See 2Th 3:18 for identical close save added παντων (all). A bit shorter form in 1Co 16:23 ; Ro 16:20 and still shorter in Col 4:18 ; 1Ti 6:21 ; Tit 3:15 ; 2Ti 4:22 . The full Trinitarian benediction we find in 2Co 13:13 . BY WAY OF INTRODUCTION It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result.

There was some opposition to Paul's authority and even defiance. So Paul repeats his "command" for discipline ( 2Th 3:6 ) as he had done when with them ( 3:10 ). He makes this Epistle a test of obedience ( 3:14 ) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul's name to carry their point in the church ( 2:1 f.

), an early instance of pseudepigraphic "Pauline" epistles, but not for a "pious" purpose. Paul's keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand ( 3:17 ).

Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away. 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. Paul, etc. (Παυλοσ, ετχ.) This address or superscription is identical with that in 1Th 1:1 save that our (ημων) is added after From God the Father and the Lord Jesus Christ (απο θεου πατρος κα Κυριου Ιησου Χριστου).

These words are not genuine in 1Th 1:1 , but are here and they appear in all the other Pauline Epistles. Note absence of article both after εν and απο, though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical. See on 1Th 1:1 for discussion of words, but note difference between εν, in the sphere of, by the power of, and απο, from, as the fountain head and source of grace and peace.

We are bound (οφειλομεν). Paul feels a sense of obligation to keep on giving thanks to God (ευχαριστειν τω θεω, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in 2:13 and nowhere else in his thanksgivings. It is not necessity (δε) that Paul here notes, but a sense of personal obligation as in 1Jo 2:6 (Milligan).

Even as it is meet (καθως αξιον εστιν). Οφειλομεν points to the divine, αξιον to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective αξιος is from αγω, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here.

For that your faith groweth exceedingly (οτ υπεραυξανε η πιστις υμων). Causal use of οτ referring to the obligation stated in οφειλομεν. The verb υπεραυξανω is one of Paul's frequent compounds in υπερ (υπερ-βαινω, 1Th 4:6 ; υπερ-εκ-τεινω, 2Co 10:14 ; υπερ-εν-τυγχανω, Ro 8:26 ; υπερ-νικαω, Ro 8:37 ; υπερ-πλεοναζω, 1Ti 1:14 ) and occurs only here in N. T. and rare elsewhere (Galen, Dio Cass.)

Figure of the tree of faith growing above (υπερ) measure. Cf. parable of Jesus about faith-like a grain of mustard seed ( Mt 13:31 f. ). Aboundeth (πλεοναζε). Same verb in 1Th 3:12 , here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of "each one" (ενος εκαστου). Frame finds in this fulfilment of the prayer of 1Th 3:12 one proof that II Thessalonians is later than I Thessalonians.

So that (ωστε). Another example of ωστε and the infinitive (ενκαυχασθα) for result as in 1Th 1:7 which see. We ourselves (αυτους ημας). Accusative of general reference with the infinitive, but not merely ημας (or εαυτους), perhaps in contrast with εν υμιν (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame).

Ενκαυχαομα occurs here alone in N. T. , but is found in the LXX and in Aesop's Fables , proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection ( 2Co 8:1-15 ) after having first boasted to the Macedonians about the Corinthians ( 2Co 9:1-5 ).

There were other churches in Achaia besides Corinth ( 2Co 1:1 ). For (υπερ). Over, about, like περ ( 1Th 1:2 ). In all your persecutions (εν πασιν τοις διωγμοις υμων). Their patience and faith had already attracted Paul's attention ( 1Th 1:3 ) and their tribulations θλιψεσιν ( 1Th 1:6 ). Here Paul adds the more specific term διωγμος, old word from διωκω, to chase, to pursue, a word used by Paul of his treatment in Corinth ( 2Co 12:10 ).

Which ye endure (αις ανεχεσθε). B here reads ενεχεσθε, to be entangled in, to be held in as in Ga 5:1 , but ανεχεσθε is probably correct and the αις is probably attracted to locative case of θλιψεσιν from the ablative ων after ανεχεσθε, from which ye hold yourselves back (cf. Col 3:13 ). A manifest token of the righteous judgment of God (ενδειγμα της δικαιας κρισεως του θεου).

Old word from ενδεικνυμ, to point out, result reached (-μα), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Ro 8:3 ; 12:1 , or in the nominative absolute when ο εστιν, if supplied, would explain it as in Php 1:28 . This righteous judgment is future and final (verses 6-10 ). To the end that you may be counted worthy (εις το καταξιωθηνα υμας).

Another example of εις το for purpose with first aorist passive infinitive from καταξιοω, old verb, with accusative of general reference υμας and followed by the genitive της βασιλειας (kingdom of God). See 1Th 2:12 for For which ye also suffer (υπερ ης κα πασχετε). Ye also as well as we and the present tense means that it is still going on. If so be that it is a righteous thing with God (ειπερ δικαιον παρα θεω).

Condition of first class, determined as fulfilled, assumed as true, but with ειπερ (if on the whole, provided that) as in Ro 8:9 , 17 , and with no copula expressed. A righteous thing "with God" means by the side of God (παρα θεω) and so from God's standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in verse 5 .

To recompense affliction to them that afflict you (ανταποδουνα τοις θλιβουσιν ημας θλιψιν). Second aorist active infinitive of double compound αντ-αποδιδωμ, old verb, either in good sense as in 1Th 3:9 or in bad sense as here. Paul is certain of this principle, though he puts it conditionally. Rest with us (ανεσιν μεθ' ημων). Let up, release. Old word from ανιημ, from troubles here ( 2Co 2:13 ; 7:5 ; 8:13 ), and hereafter as in this verse.

Vivid word. They shared suffering with Paul (verse 5 ) and so they will share (μεθ') the At the revelation of the Lord Jesus (εν τη αποκαλυψε του Κυριου Ιησου). Here the Παρουσια ( 1Th 2:19 ; 3:13 ; 5:23 ) is pictured as a Revelation (Un-veiling, απο-καλυψις) of the Messiah as in 1Co 1:7 , 1Pe 1:7 , 13 (cf. Lu 17:30 ). At this Unveiling of the Messiah there will come the recompense (verse 6 ) to the persecutors and the rest from the persecutions.

This Revelation will be from heaven (απ' ουρανου) as to place and with the angels of his power (μετ' αγγελων δυναμεως αυτου) as the retinue and in flaming fire (εν πυρ φλογος, in a fire of flame, fire characterized by flame). In Ac 7:30 the text is flame of fire where πυρος is genitive (like Isa 66:15 ) rather than φλογος as here ( Ex 3:2 ). Rendering (διδοντος).

Genitive of present active participle of διδωμ, to give, agreeing with Ιησου. Vengeance (εκδικησιν). Late word from εκδικεω, to vindicate, in Polybius and LXX. To them that know not God (τοις μη ειδοσιν θεον). Dative plural of perfect active participle ειδως. Apparently chiefly Gentiles in mind ( 1Th 4:3 ; Ga 4:8 ; Ro 1:28 ; Eph 2:12 ), though Jews are also guilty of wilful ignorance of God ( Ro 2:14 ).

And to them that obey not the gospel of our Lord Jesus (κα τοις μη υπακουουσιν τω ευαγγελιω του κυριου ημων Ιησου). Repetition of the article looks like another class and so Jews ( Ro 10:16 ). Both Jews as instigators and Gentiles as officials (πολιταρχς) were involved in the persecution in Thessalonica ( Ac 17:5-9 ; 2Th 1:6 ). Note the use of "gospel" here as in Mr 1:15 "believe in the gospel."

Who (οιτινες). Qualitative use, such as. Vanishing in papyri though surviving in Paul ( 1Co 3:17 ; Ro 1:25 ; Ga 4:26 ; Php 4:3 ). Shall suffer punishment (δικην τισουσιν). Future active of old verb τινω, to pay penalty (δικην, right, justice), here only in N. T. , but αποτινω once also to repay Phm 1:19 . In the papyri δικη is used for a case or process in law.

This is the regular phrase in classic writers for paying the penalty. Eternal destruction (ολεθρον αιωνιον). Accusative case in apposition with δικην (penalty). This phrase does not appear elsewhere in the N. T. , but is in IV Macc. 10:15 τον αιωνιον του τυραννου ολεθρον the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. 1Th 5:3 ) does not mean here annihilation, but, as Paul proceeds to show, separation from the face of the Lord (απο προσωπου του κυριου) and from the glory of his might (κα απο της δοξης της ισχυος αυτου), an eternity of woe such as befell Antiochus Epiphanes.

Αιωνιος in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar's life (Milligan), but Paul means by age-long the coming age in contrast with eternal as the New Testament knows how to make it. See on Mt 25:46 for use of αιωνιος both with ζωην, life, and κολασιν, punishment. When he shall come (οταν ελθη). Second aorist active subjunctive with οταν, future and indefinite temporal clause (Robertson, Grammar , pp.

971ff.) coincident with εν τη αποκαλυψε in verse 7 . To be glorified (ενδοξασθηνα). First aorist passive infinitive (purpose) of ενδοξαζω, late verb, in N. T. only here and verse 12 , in LXX and papyri. In his saints (εν τοις αγιοις αυτου). The sphere in which Christ will find his glory at the Revelation. And to be marvelled at (κα θαυμασθηνα). First aorist passive infinitive (purpose), common verb θαυμαζω.

That believed (τοις πιστευσασιν). Why aorist active participle instead of present active πιστευουσιν (that believe)? Frame thinks that Paul thus reassures those who believed his message when there ( 1Th 1:6 ff. ; 2:13 f. ). The parenthetical clause, though difficult, falls in with this idea: Because our testimony unto you was believed (οτ επιστευθη το μαρτυριον ημων εφ' υμας).

Moffatt calls it an anti-climax. On that day (εν τη ημερα εκεινη). The day of Christ's coming ( 2Ti 1:12 , 18 ; 4:8 ). To which end (εις ο). So Col 1:29 . Probably purpose with reference to the contents of verses 5-10 . We have had the Thanksgiving (verses 3-10 ) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12 ) that God will fulfil all their hopes and endeavours.

Paul and his colleagues can still pray for them though no longer with them (Moffatt). That (ινα). Common after προσευχομα ( Col 4:3 ; Eph 1:17 ; Php 1:9 ) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αξιωση). Causative verb (aorist active subjunctive) like καταξιοω in verse 5 with genitive. Of your calling (της κλησεως).

Κλησις can apply to the beginning as in 1Co 1:26 ; Ro 11:29 , but it can also apply to the final issue as in Php 3:14 ; Heb 3:1 . Both ideas may be here. It is God's calling of the Thessalonians. And fulfil every desire of goodness (κα πληρωση πασαν ευδοκιαν αγαθωσυνης). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ ( Ro 8:29 f.

). But God will see it through and so Paul prays to God. Ευδοκια (cf. Lu 2:14 ) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N. T. Αγαθωσυνη like a dozen other words in -συνη occurs only in late Greek. This word occurs only in LXX, N. T. , writings based on them. It is made from αγαθος, good, akin to αγαμα, to admire.

May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith (εργον πιστεως). The same phrase in 1Th 1:3 . Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμε). In power. Connect with πληρωση (fulfil), God's power ( Ro 1:29 ; Col 1:4 ) in Christ ( 1Co 1:24 ) through the Holy Spirit ( 1Th 1:5 ).

That (οπως). Rare with Paul compared with ινα ( 1Co 1:29 ; 2Co 8:14 ). Perhaps here for variety (dependent on ινα clause in verse 11 ). The name (το ονομα). The Old Testament (LXX) uses ονομα embodying the revealed character of Jehovah. So here the Name of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα for title or dignity as in the papyri (Milligan) is not quite this idiom.

The papyri also give examples of ονομα for person as in O. T. and Ac 1:15 (Deissmann, Bible Studies , pp. 196ff.) In you, and ye in him (εν υμιν, κα υμεις εν αυτω). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in Joh 15:1-11 . According to the grace (κατα την χαριν). Not merely standard, but also aim (Robertson, Grammar , p.

609). Of our God and the Lord Jesus Christ (του θεου ημων κα κυριου Ιησου Χριστου). Here strict syntax requires, since there is only one article with θεου and κυριου that one person be meant, Jesus Christ, as is certainly true in Tit 2:13 ; 2 Peter 1:1 (Robertson, Grammar , p. 786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that Κυριος is often employed as a proper name without the article, a thing not true of σωτηρ in Tit 2:13 ; 2 Peter 1:1 .

So in Eph 5:5 εν τη βασιλεια του Χριστου κα θεου the natural meaning is in the Kingdom of Christ and God regarded as one, but here again θεος, like Κυριος, often occurs as a proper name without the article. So it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."

Touching the coming of our Lord Jesus Christ (υπερ της παρουσιας του Κυριου (ημων) Ιησου Χριστου). For ερωτωμεν, to beseech, see on 1Th 4:1 ; 4:12 . Hυπερ originally meant over, in behalf of, instead of, but here it is used like περ, around, concerning as in 1:4 ; 1Th 3:2 ; 5:10 , common in the papyri (Robertson, Grammar , p. 632). For the distinction between Παρουσια, Επιφανεια (Epiphany), and Αποκαλυψις (Revelation) as applied to the Second Coming of Christ see Milligan on Thessalonian Epistles , pp.

145-151, in the light of the papyri. Παρουσια lays emphasis on the presence of the Lord with his people, επιφανεια on his manifestation of the power and love of God, αποκαλυψις on the revelation of God's purpose and plan in the Second Coming of the Lord Jesus. And our gathering together unto him (κα ημων επισυναγωγης επ' αυτον). A late word found only in II Macc.

2:7 ; 2Th 2:1 ; Heb 10:25 till Deissmann ( Light from the Ancient East , p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection." Paul is referring to the rapture, mentioned in 1Th 4:15-17 , and the being forever with the Lord thereafter. Cf. also Mt 24:31 ; Mr 13:27 . To the end that (εις το). One of Paul's favourite idioms for purpose, εις το and the infinitive.

Ye be not quickly shaken (μη ταχεως σαλευθηνα υμας). First aorist passive infinitive of σαλευω, old verb to agitate, to cause to totter like a reed ( Mt 11:7 ), the earth ( Heb 12:26 ). Usual negative μη and accusative of general reference υμας with the infinitive. From your mind (απο του νοος). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads."

Nor yet be troubled (μηδε θροεισθα). Old verb θροεω, to cry aloud (from θροος, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (σαλευθηνα)" (Milligan). Either by spirit (μητε δια πνευματος). By ecstatic utterance ( 1Th 5:10 ). The nervous fear that the coming was to be at once prohibited by μηδε Paul divides into three sources by μητε, μητε, μητε.

No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word (μητε δια λογου). Oral statement of a conversation with Paul (Lightfoot) to this effect as from us . An easy way to set aside Paul's first Epistle by report of a private remark from Paul. Or by epistle as from us (μητε δι' επιστολης ως δι' ημων). In 1Th 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture.

But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (ως οτ ενεστηκεν η ημερα του κυριου). Perfect active indicative of ενιστημ, old verb, to place in, but intransitive in this tense to stand in or at or near. So "is imminent" (Lightfoot). The verb is common in the papyri.

In 1Co 3:22 ; Ro 8:38 we have a contrast between τα ενεστωτα, the things present, and τα μελλοντα, the things future (to come). The use of ως οτ may be disparaging here, though that is not true in 2Co 5:19 . In the Koine it comes in the vernacular to mean simply "that" (Moulton, Proleg . , p. 212), but that hardly seems the case in the N. T. (Robertson, Grammar , p.

1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17 , and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18 " (Frame).

It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus.

He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. Let no man beguile you in any wise (μη τις υμας εξαπατηση κατα μηδενα τροπον). First aorist active subjunctive of εξαπαταω (old verb to deceive, strengthened form of simple verb απαταω) with double negative (μη τισ, μηδενα) in accord with regular Greek idiom as in 1Co 16:11 rather than the aorist imperative which does occur sometimes in the third person as in Mr 13:15 (μη καταβατω).

Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. For it will not be (οτ). There is an ellipse here of ουκ εστα (or γενησετα) to be supplied after οτ. Westcott and Hort make an anacoluthon at the end of verse 4 .

The meaning is clear. Hοτ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2 . Except the falling away come first (εαν μη ελθη η αποστασια πρωτον). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive.

Αποστασια is the late form of αποστασις and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Jos 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η) seems to mean that Paul had spoken to the Thessalonians about it.

The only other New Testament use of the word is in Ac 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον) before Christ comes again. Note this adverb when only two events are compared (cf.

Ac 1:1 ). And the man of sin be revealed, the son of perdition (κα αποκαλυφθη ο ανθρωπος της ανομιασ, ο υιος της απωλειας). First aorist passive subjunctive after εαν μη and same condition as with ελθη. The use of this verb αποκαλυπτω, like αποκαλυψιν of the second coming in 1:7 , seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6 , 8 .

The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light ( 2Co 11:13 ff. ), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8 ) and Christ.

Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4 ). He seems to be the Antichrist of 1Jo 2:18 . The terrible phrase, the son of perdition, is applied to Judas in Joh 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος, verse 8 ), who is not Satan, but some one definite person who is doing the work of Satan.

Note the definite article each time. He that opposeth and exalteth himself (ο αντικειμενος κα υπεραιρομενος). Like John's Antichrist this one opposes (αντι-) Christ and exalts himself (direct middle of υπεραιρω, old verb to lift oneself up above others, only here and 2Co 12:7 in N. T.) , but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition.

Note 1Co 8:5 about one called God and Ac 17:23 for σεβασμα (from σεβαζομα), object of worship, late word, in N. T. only in these two passages. So that he sitteth in the temple of God (ωστε αυτον εις τον ναον του θεου καθισα). Another example of the infinitive with ωστε for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem.

This incident may lie behind Paul's language here. Setting himself forth as God (αποδεικνυντα εαυτον οτ εστιν θεος). Present active participle (μ form) of αποδεικνυμ, agreeing in case with αυτον, showing himself that he is God . Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here.

Wetstein notes a coin of Julius with θεος on one side and Θεσσαλονικεων on the other. In 1Jo 2:18 we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6 he speaks of το κατεχον (that which restraineth) while in verse 7 it is ο κατεχων (the one that restraineth).

Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess. When I was yet with you (ετ ων προς υμας). The present participle takes the time of the verb ελεγον (imperfect active), I used to tell you these things .

So Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar ( Ac 17:7 ). That leads one to wonder how far Paul went when there in contrasting the kingdom of the world of which Rome was ruler and the kingdom of God of which Christ is king. Frame notes Paul's abrupt question here "with an unfinished sentence behind him" (verses 3 f.

), even "with a trace of impatience." That which restraineth (το κατεχον). And now you know (κα νυν οιδατε), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by that which restrains (holds back, κατεχον), neuter here and masculine in verse 7 ο κατεχων. "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 (εις το).

Another example of εις το and the infinitive for purpose. In his own season (εν τω αυτου καιρω). Note αυτου (his), not εαυτου (his own), revealed in his time , in the time set him by God. For the mystery of lawlessness doth already work (το γαρ μυστηριον ηδη ενεργειτα της ανομιας). See 1Th 2:13 for ενεργειτα. The genitive της ανομιας (lawlessness) describes το μυστηριον (note emphatic position of both).

This mystery (μυστηριον secret, from μυστης, an initiate, μυεω, to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N. T. where it is used of the kingdom of God ( Mt 13:11 ), of God ( 1Co 2:1 ) and God's will ( Eph 1:9 ), of Christ ( Eph 3:4 ), of the gospel ( Eph 6:9 ), of faith ( 1Ti 3:9 ), of godliness ( 1Ti 3:16 ), of the seven stars ( Re 1:20 ), of the woman ( Re 17:7 ).

But this secret will be "revealed" and then we shall understand clearly what Paul's meaning is here. Until he be taken out of the way (εως εκ μεσου γενητα). Usual construction with εως for the future (aorist middle subjunctive, γενητα). Note absence of αν as often in N. T. and the Κοινη. Paul uses εως only here and 1Co 4:5 . When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.

And then (κα τοτε). Emphatic note of time, then when the restraining one (ο κατεχων) is taken out of the way, then θε λαwλεσς ονε (ο ανομος), the man of sin, the man of perdition, will be revealed. Whom the Lord [Jesus] shall slay (ον ο κυριος [Ιησουσ] ανελε). Whether Jesus is genuine or not, he is meant by Lord. Ανελε is a late future from αναιρεω, in place of αναιρησε.

Paul uses Isa 11:4 (combining by the word of his mouth with in breath through lips ) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). And bring to naught by the manifestation of his coming (κα καταργησε τη επιφανεια της παρουσιας αυτου). This verb καταργεω (κατα, αργος) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings.

In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both επιφανεια (επιφανψ, elsewhere in N. T. in the Pastorals, familiar to the Greek mind for a visit of a god) and παρουσια (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt).

The mere appearance of Christ destroys the adversary (Vincent). Whose coming is (ου εστιν η παρουσια). Refers to ον in verse 8 . The Antichrist has his παρουσια also. Deissmann ( Light from the Ancient East , pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his Παρουσια." Antiochus Epiphanes is called the manifest god ( III Macc.

5:35 ). So the two Epiphanies coincide. Lying wonders (τερασιν ψευδους). "In wonders of a lie." Note here the three words for the miracles of Christ ( Heb 2:4 ), power (δυναμις), signs (σημεια), wonders (τερατα), but all according to the working of Satan (κατα ενεργειαν του Σατανα, the energy of Satan) just as Jesus had foretold ( Mt 24:24 ), wonders that would almost lead astray the very elect.

With all deceit of unrighteousness (εν παση απατη αδικιας). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history. For them that are perishing (τοις απολλυμενοις). Dative case of personal interest. Note this very phrase in 2Co 2:15 ; 4:3 .

Present middle participle of αππολλυμ, to destroy, the dreadful process goes on. Because (ανθ' ον). In return for which things (αντ and the genitive of the relative pronoun). Same idiom in Lu 1:20 ; 12:3 ; 19:44 ; Ac 12:23 and very common in the LXX. The love of the truth (την αγαπην της αληθειας). That is the gospel in contrast with lying and deceit . That they might be saved (εις το σωθηνα αυτους).

First aorist passive infinitive of σωζω with εις το, again, epexegetic purpose of the truth if they had heeded it. And for this reason God sendeth them (κα δια τουτο πεμπε αυτοις ο θεος). Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen ( Ro 1:24 , 26 , 28 ).

A working of error (ενεργειαν πλανης). Terrible result of wilful rejection of the truth of God. That they should believe a lie (εις το πιστευσα αυτους τω ψευδε). Note εις το again and τω ψευδε (the lie, the falsehood already described), a contemplated result. Note Ro 1:25 "who changed the truth of God into the lie." That they all might be judged (ινα κριθωσιν παντες).

First aorist passive subjunctive of κρινω, to sift, to judge, with ινα. Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them" (Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.

See 1:3 for same beginning. Beloved of the Lord (ηγαπημενο υπο κυριου). Perfect passive participle of αγαπαω with υπο and the ablative as in 1Th 1:4 , only here κυριου instead of θεου, the Lord Jesus rather than God the Father. Because that God chose you (οτ ειλατο υμας ο θεος). First aorist middle indicative of αιρεω, to take, old verb, but uncompounded only in N.

T. here, Php 1:22 ; Heb 11:25 , and here only in sense of choose , that being usually εξαιρεομα or προοριζω. From the beginning (απ' αρχης). Probably the correct text (Aleph D L) and not απαρχην (first fruits, B G P), though here alone in Paul's writings and a hard reading, the eternal choice or purpose of God ( 1Co 2:7 ; Eph 1:4 ; 2Ti 1:9 ), while απαρχην is a favourite idea with Paul ( 1Co 15:20 , 23 ; 16:15 ; Ro 8:23 ; 11:16 ; 16:5 ).

Unto salvation (εις σωτηριαν). The ultimate goal, final salvation. In sanctification of the Spirit (εν αγιασμω πνευματος). Subjective genitive πνευματος, sanctification wrought by the Holy Spirit. And belief of the truth (κα πιστε αληθειας). Objective genitive αληθειας, belief in the truth. Whereunto (εις ο). The goal, that is the final salvation (σωτηρια). Through our gospel (δια του ευαγγελιου ημων).

God called the Thessalonians through Paul's preaching as he calls men now through the heralds of the Cross as God chose (cf. 1Th 2:12 ; 5:24 ). To the obtaining (εις περιποιησιν). Probably correct translation rather than possession. See on 1Th 5:9 , there of glory (the shekinah , glory of Jesus). So then (αρα ουν). Accordingly then. The illative αρα is supported (Ellicott) by the collective ουν as in 1Th 5:6 ; Ga 6:10 , etc.

Here is the practical conclusion from God's elective purpose in such a world crisis. Stand fast (στηκετε). Present imperative active of the late present στηκο from εστηκα (perfect active of ιστημ). See on 1Th 3:8 . Hold the traditions (κρατειτε τας παραδοσεις). Present imperative of κρατεω, old verb, to have masterful grip on a thing, either with genitive ( Mr 1:31 ) or usually the accusative as here.

Παραδοσις (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 ( Ga 1:14 ), but the word is a perfectly legitimate one for teaching whether oral, by word (δια λογου), or written, by epistle of ours (δι' επιστολης ημων). 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 1Co 11:23 says: "I received from the Lord what I also handed over (παρεδωκα) 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 ( Mr 7:8 ; Col 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 (ας εδιδαχθητε). First aorist passive indicative of διδασκω, to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English. And God our Father (κα [ο] θεος ο πατηρ ημων). It is uncertain whether the first article ο is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, 2Co 13:13 ; Ga 1:1 .

Which loved us (ο αγαπησας ημας). This singular articular participle refers to ο πατηρ, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot).

Eternal comfort (παρακλησιν αιωνιαν). Distinct feminine form of αιωνιος here instead of masculine as in Mt 25:46 . Comfort and stablish (παρακαλεσα κα στηριξα). First aorist active optative of wish for the future of two common verbs παρακαλεω (see on 1Th 3:7 ; 4:18 ; 5:14 ) and στεριζω (see on 1Th 3:2 , 13 ). God is the God of comfort ( 2Co 1:3-7 ) and strength ( Ro 1:11 ; 16:25 ).

Finally (το λοιπον). Accusative of general reference. Cf. λοιπον 1Th 4:1 . Pray (προσευχεσθε). Present middle, keep on praying. Note περ as in 1Th 5:25 . That the word of the Lord may run and be glorified (ινα ο λογος του κυριου τρεχη κα δοξαζητα). Usual construction of ινα after προσευχομα, sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.

T. Paul probably derived this metaphor from the stadium as in 1Co 9:24 ff. ; Ga 2:2 ; Ro 9:16 ; Php 2:16 ; 2Ti 4:7 . Lightfoot translates "may have a triumphant career." On the word of the Lord see on 1Th 1:8 . Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you (καθως κα προς υμας).

"As it does in your case" (Frame). And that we may be delivered (κα ινα ρυσθωμεν). A second and more personal petition (Milligan). First aorist passive subjunctive of ρυομα, old verb to rescue. Note change in tense from present to aorist (effective aorist). From unreasonable and evil men (απο των ατοπων κα πονηρων ανθρωπων). Ablative case with απο. Originally in the old Greek ατοπος (α privative and τοπος) is out of place, odd, unbecoming, perverse, outrageous, both of things and persons.

Πονηρος is from πονεω, to work (πονος), looking on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as he had in Thessalonica. For all have not faith (ου γαρ παντων η πιστις). Copula εστιν not expressed. Παντων is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.

But the Lord is faithful (πιστος δε εστιν ο κυριος). But faithful is the Lord (correct rendition), with a play (paronomasia) on πιστις by πιστος as in Ro 3:3 we have a word-play on απιστεω and απιστια. The Lord can be counted on, however perverse men may be. From the evil one (απο του πονηρου). Apparently a reminiscence of the Lord's Prayer in Mt 6:13 ρυσα ημας απο του πονηρου.

But here as there it is not certain whether του πονηρου is neuter (evil) like to πονηρον in Ro 12:9 or masculine (the evil one). But we have ο πονηρος (the evil one) in 1Jo 5:18 and του πονηρου is clearly masculine in Eph 6:16 . If masculine here, as is probable, is it "the Evil One" (Ellicott) or merely the evil man like those mentioned in verse 2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2:1-12 , by the phrase here without trying to be too definite.

And we have confidence (πεποιθομεν). Second perfect indicative of πειθω, to persuade, intransitive in this tense, we are in a state of trust. In the Lord touching you (εν κυριω εφ' υμας). Note the two prepositions, εν in the sphere of the Lord ( 1Th 4:1 ) as the ground of Paul's confident trust, εφ' (επ) with the accusative (towards you) where the dative could have been used (cf.

2Co 2:3 ). Ye both do and will do ([και] ποιειτε κα ποιησετε). Compliment and also appeal, present and future tenses of ποιεω. The things which we command (α παραγγελλομεν). Note of apostolic authority here, not advice or urging, but command. Direct (κατευθυνα). First aorist active optative of wish for the future as in 2:17 ; 1Th 5:23 from κατευθυνω, old verb, as in 1Th 3:11 (there hearts ) and Lu 1:79 of feet (ποδας).

Perfective use of κατα. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus. Into the love of God (εις την αγαπην του θεου). 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 (εις την υπομνην του Χριστου). 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). Now we command you (παραγγελλομεν δε υμιν). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4 .

In the name of the Lord Jesus Christ (εν ονοματ του κυριου Ιησου Χριστου). Name (ονομα) here for authority of Jesus Christ with which compare through the Lord Jesus (δια του κυριου Ιησου) in 1Th 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 (στελλεσθα υμας). Present middle (direct) infinitive of στελλω, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο and the ablative). In 2Co 8:20 the middle voice (στελλομενο) means taking care. From every brother that walketh disorderly (απο παντος αδελφου ατακτως περιπατουντος).

He calls him "brother" still. The adverb ατακτως is common in Plato and is here and verse 11 alone in the N. T. , though the adjective ατακτος, equally common in Plato we had in 1Th 5:14 which see. Military term, out of ranks. And not after the tradition (κα μη κατα την παραδοσιν). See on 2:15 for παραδοσιν. Which they received of us (ην παρελαβοσαν παρ ημων).

Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω, the -οσαν form instead of -ον, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, Grammar , pp. 335f.) in the margin with παρελαβετε (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον, παρελαβε, ελαβοσαν.

How ye ought to imitate us (πως δε μιμεισθα ημας). Literally, how it is necessary to imitate us. The infinitive μιμεισθα is the old verb μιμεομα from μιμος (actor, mimic), but in N. T. only here (and verse 9 ), Heb 13:7 ; 3Jo 1:11 . It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation ( Php 3:17 ).

For we behaved not ourselves disorderly among you (οτ ουκ ητακτησαμεν εν υμιν). First aorist active indicative of old verb ατακτεω, to be out of ranks of soldiers. Specific denial on Paul's part in contrast to verse 6 , 17 . For nought (δωρεαν). Adverbial accusative, as a gift, gift-wise (δωρεα, gift, from διδωμ). Same claim made to the Corinthians ( 2Co 11:7 ), old word, in LXX, and papyri.

He lodged with Jason, but did not receive his meals gratis , for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (verse 10 ). See 1Th 2:9 for labour and travail, and night and day (νυκτος κα ημερας, genitive of time, by night and by day).

See 1Th 2:9 for rest of the verse in precisely the same words. Not because we have not the right (ουχ οτ ουκ εχομεν εξουσιαν). Paul is sensitive on his right to receive adequate support ( 1Th 2:6 ; 1 Co 9:4 where he uses the same word εξουσιαν in the long defence of this right , 1Co 9:1-27 ). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood ( 2Co 11:7-11 ; Php 4:45 f.

). Paul uses ουχ οτ elsewhere to avoid misunderstanding ( 2Co 1:24 ; 3:5 ; Php 4:17 ). But to make ourselves an ensample unto you (αλλ' ινα εαυτους τυπον δωμεν υμιν). Literally, but that we might give ourselves a type to you . Purpose with ινα and second aorist active subjunctive of διδωμ. On τυπον see on 1Th 1:7 . This (τουτο). What he proceeds to give. If any will not work, neither let him eat (οτ ε τις ου θελε εργαζεσθα μηδε εσθιετω).

Recitative οτ here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on Ge 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 ου) with the negative imperative in the conclusion. For we hear (ακουομεν γαρ). Fresh news from Thessalonica evidently. For the present tense compare 1Co 11:18 . The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, Grammar , pp.

1040-2). Three picturesque present participles, the first a general description, περιπατουντας ατακτως, the other two specifying with a vivid word-play, that work not at all, but are busy-bodies (μηδεν εργαζομενους αλλα περιεργαζομενους). Literally, doing nothing but doing around . Ellicott suggests, doing no business but being busy bodies . "The first persecution at Thessalonica had been fostered by a number of fanatical loungers ( Ac 17:5 )" (Moffatt).

These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness. We command and exhort (παραγγελλομεν κα παρακαλουμεν). Paul asserts his authority as an apostle and pleads as a man and minister. That with quietness they work, and eat their own bread (ινα μετα ησυχιας εργαζομενο τον εαυτων αρτον εσθιωσιν).

Substance of the command and exhortation by ινα and the present subjunctive εσθιωσιν. Literally, that working with quietness they keep on eating their own bread . The precise opposite of their conduct in verse 11 . But ye, brethren, be not weary in well-doing (υμεις δε, αδελφοι, μη ενκακησητε καλοποιουντες). Emphatic position of υμεις in contrast to these piddlers.

Μη and the aorist subjunctive is a prohibition against beginning an act (Robertson, Grammar , pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (εν, κακος) and outside of Lu 18:1 in the N. T. is only in Paul's Epistles ( 2Th 3:13 ; 2Co 4:1 , 16 ; Ga 6:9 ; Eph 3:13 ). It occurs in Polybius. The late verb καλοποιεω, to do the fair (καλος) or honourable thing occurs nowhere else in the N.

T. , but is in the LXX and a late papyrus. Paul uses το καλον ποιειν in 2Co 13:7 ; Ga 6:9 ; Ro 7:21 with the same idea. He has αγαθοποιεω, to do good, in 1Ti 6:18 . And if any one obeyeth not our word by this epistle (ε δε τις ουχ υπακουε τω λογω ημων δια της επιστολης). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ου, assuming it to be true.

Note that man (τουτον σημειουσθε). Late verb σημειοω, from σημειον, sign, mark, token. Put a tag on that man. Here only in N. T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton & Milligan's Vocabulary ). How this is to be done (by letter or in public meeting) Paul does not say.

That ye have no company with him (μη συναναμιγνυσθα αυτω). The MSS. are divided between the present middle infinitive as above in a command like Ro 12:15 ; Php 3:16 or the present middle imperative συναναμιγνυσθε (-α and -ε often being pronounced alike in the Koine ). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.

T. only here and 1Co 5:9 , 11 . Αυτω is in associative instrumental case. To the end that he may be ashamed (ινα εντραπη). Purpose clause with ινα. Second aorist passive subjunctive of εντρεπω, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself. Not as an enemy (μη ως εχθρον).

This is always the problem in such ostracism as discipline, however necessary it is at times. Few things in our churches are more difficult of wise execution than the discipline of erring members. The word εχθρος is an adjective, hateful, from εχθος, hate. It can be passive, hated , as in Ro 11:28 , but is usually active hostile , enemy, foe. The Lord of peace himself (αυτος ο κυριος της ειρηνης).

See 1Th 5:23 for the God of peace himself . Give you peace (δοιη υμιν την ειρηνην). Second aorist active optative ( Koine ) of διδωμ, not δωη (subjunctive). So also Ro 15:5 ; 2Ti 1:16 , 18 . The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. ( Joh 14:27 ). Of me Paul with mine own hand (τη εμη χειρ Παυλου).

Instrumental case χειρ. Note genitive Παυλου in apposition with possessive idea in the possessive pronoun εμη. Paul had dictated the letter, but now wrote the salutation in his hand. The token in every epistle (σημειον εν παση επιστολη). Mark (verse 14 ) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries ( 2Th 2:2 ).

Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found! Salutation just like that in 1Th 5:28 with the addition of παντων (all). THE PASTORAL EPISTLES BY WAY OF INTRODUCTION It is necessary to discuss introductory matters concerning the three because they are common to them all. It is true that some modern scholars admit as Pauline the personal passages in 2Ti 1:15-18 ; 4:9-22 while they deny the genuineness of the rest.

But that criticism falls by its own weight since precisely the same stylistic characteristics appear in these admitted passages as in the rest and no earthly reason can be advanced for Paul's writing mere scraps or for the omission of the other portions and the preservation of these by a second century forger. The external evidence for the Pauline authorship is strong and conclusive (Clement, Polycarp, Irenaeus, Tertullian, Theophilus, the Muratorian Canon).

"Traces of their circulation in the church before Marcion's time are clearer than those which can be found for Romans and II Corinthians" (Zahn, Introduction to the N. T. , tr. II, p. 85). Marcion and Tatian rejected them because of the condemnation of asceticism by Paul. Objections on internal grounds are made on the lines laid down by Baur and followed by Renan.

They are chiefly four. The "most decisive" as argued by McGiffert ( History of Christianity in the Apostolic Age , p. 402) is that "the Christianity of the Pastoral Epistles is not the Christianity of Paul." He means as we know Paul in the other Epistles. But this charge is untrue. It is true that Paul here lists faith with the virtues, but he does that in Ga 5:22 .

Nowhere does Paul give a loftier word about faith than in 1Ti 1:12-17 . Another objection urged is that the ecclesiastical organization seen in the Pastoral Epistles belongs to the second century, not to the time of Paul's life. Now we have the Epistles of Ignatius in the early part of the second century in which "bishop" is placed over "elders" of which there is no trace in the New Testament (Lightfoot).

A forger in the second century would certainly have reproduced the ecclesiastical organization of that century instead of the first as we have it in the Pastoral Epistles. There is only here the normal development of bishop (=elder) and deacon. A third objection is made on the ground that there is no room in Paul's life as we know it in the Acts and the other Pauline Epistles for the events alluded to in the Pastoral Epistles and it is also argued on late and inconclusive testimony that Paul was put to death A.

D. 64 and had only one Roman imprisonment. If Paul was executed A. D. 64, this objection has force in it, though Bartlet ( The Apostolic Age ) tries to make room for them in the period covered by the Acts. Duncan makes the same attempt for the Pauline scraps admitted by him as belonging to the hypothecated imprisonment in Ephesus. But, if we admit the release of Paul from the first Roman imprisonment, there is ample room before his execution in A.

D. 68 for the events referred to in the Pastoral Epistles and the writing of the letters (his going east to Ephesus, Macedonia, to Crete, to Troas, to Corinth, to Miletus, to Nicopolis, to Rome), including the visit to Spain before Crete once planned for ( Ro 15:24 , 28 ) and mentioned by Clement of Rome as a fact ("the limit of the west"). The fourth objection is that of the language in the Pastoral Epistles.

Probably more men are influenced by this argument than by any other. The ablest presentation of this difficulty is made by P. N. Harrison in The Problem of the Pastoral Epistles (1921). Besides the arguments Dr. Harrison has printed the Greek text in a fashion to help the eye see the facts. Words not in the other Pauline Epistles are in red, Pauline phrases (from the other ten) are underlined, hapax legomena are marked by an asterisk.

At a superficial glance one can see that the words here not in the other Pauline Epistles and the common Pauline phrases are about equal. The data as to mere words are broadly as follows according to Harrison: Words in the Pastorals, not elsewhere in the N. T. (Pastoral hapax legomena ) 175 (168 according to Rutherford); words in the other ten Pauline Epistles not elsewhere in the N.

T. 470 (627 according to Rutherford). Variations in MSS. will account for some of the difficulty of counting. Clearly there is a larger proportion of new words in the Pastorals (about twice as many) than in the other Pauline Epistles. But Harrison's tables show remarkable differences in the other Epistles also. The average of such words per page in Romans is 4, but 5.

6 in II Corinthians, 6. 2 in Philippians, and only 4 in Philemon. Parry ( Comm. , p. CXVIII) notes that of the 845 words in the Pastorals as compared with each other 278 occur only in I Tim. , 96 only in Titus, 185 only in II Tim. "If vocabulary alone is taken, this would point to separate authorship of each epistle." And yet the same style clearly runs through all three.

After all vocabulary is not wholly a personal problem. It varies with age in the same person and with the subject matter also. Precisely such differences exist in the writings of Shakespeare and Milton as critics have long ago observed. The only problem that remains is whether the differences are so great in the Pastoral Epistles as to prohibit the Pauline authorship when "Paul the aged" writes on the problem of pastoral leadership to two of the young ministers trained by him who have to meet the same incipient Gnostic heresy already faced in Colossians and Ephesians.

My judgment is that, all things considered, the contents and style of the Pastoral Epistles are genuinely Pauline, mellowed by age and wisdom and perhaps written in his own hand or at least by the same amanuensis in all three instances. Lock suggests Luke as the amanuensis for the Pastorals. The conclusion of Lock is that "either they are genuine 'letters' or artificial 'Epistles'" ( Int.

Crit. Comm. , p. XXV). If not genuine, they are forgeries in Paul's name (pseudepigraphic). "The argument from style is in favour of the Pauline authorship, that from vocabulary strongly, though not quite conclusively, against it" (Lock, Op. Cit. , p. XXIX). I should put the case for the Pauline authorship more strongly than that and shall treat them as Paul's own.

Parry ( Comm. , p. CXIII) well says: "It is not reasonable to expect that a private letter, addressed to a personal friend, for his own instruction and consideration, should exhibit the same features as a letter addressed to a community for public, oral communication." Special Books on the Pastoral Epistles (besides Introductions to the N. T. , Apostolic History, Lives of Paul, the Epistles of Paul as a whole): Belser (1907), Bernard ( Cambridge Gr.

T. , 1899), E. F. Brown ( Westminster , 1917), Bowen ( Dates of P. Letters , 1900), Dibelius ( Handbuch , 1913), Ellicott (1883), P. Fairbairn, P. N. Harrison ( Problem of the Past. Eps. , 1921), Harvey (1890), Hesse ( Die Entst. , 1889), Humphreys ( Camb. B. , 1897), Huther (1890), H. J. Holtzmann (1880), James ( Genuineness and Authorship of P. Eps. , 1906), Kohler ( Schriften N.

T. , 2 Aufl. 1907), Knabenbauer (1913), Kraukenberg (1901), Laughlin ( Past. Eps. in Light of One Rom. Imp. , 1905), Lilley (1901), W. Lock ( Int. & Crit. Comm. , 1924), Lutgert ( Die Irrlehre d. P. , 1909), Maier ( Die Hauptprobleme d. P. , 1910), Mayer (1913), Meinertz (1913), Michaelis, W (Pastoralbriefe etc. zur Echtheitsfrage der Pastoralbriefe, 1930), Niebergall ( Handbuch , 1909), Parry (1920), Plummer ( Exp.

B. , 1896), Pope (1901), Riggenbach (1898), Stock ( Plain Talks on , 1914), Strachan ( Westm. N. T. , 1910), von Soden ( Hand-Comm. , 1891), Wace ( Sp. Comm. , 1885), B. Weiss ( Meyer Komm. , ed. 5, 1886), White (Exp. Grk. T. , 1910), Wohlenberg ( Zahn's Komm. _, 1906). BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion.

Paul had been in Ephesus ( 1Ti 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 ( 1Ti 1:3 ), possibly to Philippi as he had hoped ( Php 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. According to the commandment (κατ' επιταγην). A late Koine word (Polybius, Diodorus), but a Pauline word also in N. T. This very idiom ("by way of command") in 1Co 7:6 ; 2Co 8:8 ; Ro 16:26 ; 1Ti 1:1 ; Tit 1:3 .

Paul means to say that he is an apostle under orders. Of God our Saviour (θεου σωτηρος ημων). Genitive case with επιταγην. In the LXX σωτηρ (old word from σωζω 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 Lu 1:47 ; Jude 1:25 ; 1Ti 1:3 ; 2:3 ; 4:10 ; Tit 1:3 ; 2:10 ; 3:4 .

In the other Epistles Paul uses it of Christ ( Php 3:20 ; Eph 5:23 ) as in 2Ti 1:10 . In 2 Peter 1:1 we have "our God and Saviour Jesus Christ" as in Tit 2:13 . Our hope (της ελπιδος ημων). Like Col 1:27 . More than the author and object of hope, "its very substance and foundation" (Ellicott). True (γνησιω). Legitimate, not spurious. Old word from γινομα, but Pauline only in N.

T. ( Php 4:3 ; 2Co 8:8 ; Tit 1:4 ). In Php 2:20 the adverb γνησιως occurs and of Timothy again. Christ Jesus (Χριστου Ιησου). So twice already in verse 1 and as usual in the later Epistles ( Col 1:1 ; Eph 1:1 ). As I exhorted (καθως παρεκαλεσα). There is an ellipse of the principal clause in verse 4 ( so do I now not being in the Greek). To tarry (προσμεινα).

First aorist active infinitive of προσμενω, old verb, attributed by Luke to Paul in Ac 13:43 . That thou mightest charge (ινα παραγγειληις). Subfinal clause with ινα and the first aorist active subjunctive of παραγγελλω, old verb, to transmit a message along (παρα) from one to another. See 2Th 3:4 , 6 , 10 . Lock considers this idiom here an elliptical imperative like Eph 4:29 ; 5:33 .

Certain men (τισιν). Dative case. Expressly vague (no names as in 1:20 ), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν). Earliest known use of this compound like κακοδιδασκαλειν of Clement of Rome. Only other N. T. example in 6:3 . Eusebius has ετεροδιδασκαλος. Same idea in Ga 1:6 ; 2Co 11:4 ; Ro 16:17 .

Perhaps coined by Paul. To give heed (προσεχειν). With νουν understood. Old and common idiom in N. T. especially in Luke and Acts ( Ac 8:10 ff. ). Not in Paul's earlier Epistles. 1Ti 3:8 ; 4:1 , 13 ; Tit 1:14 . To fables (μυθοις). Dative case of old word for speech, narrative, story, fiction, falsehood. In N. T. only 2 Peter 1:16 ; 1Ti 1:4 ; 4:7 ; Tit 1:14 ; 2Ti 4:4 .

Genealogies (γενεαλογιαις). Dative of old word, in LXX, in N. T. only here and Tit 3:9 . Endless (απεραντοις). Old verbal compound (from α privative and περαινω, to go through), in LXX, only here in N. T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις).

"Seekings out." Late and rare compound from εκζητεω (itself Koine word, Ro 3:11 from LXX and in papyri). Here only in N. T. Simplex ζητησις in Ac 15:2 ; 1Ti 6:4 ; Tit 3:9 ; 2Ti 2:23 . A dispensation (οικονομιαν). Pauline word ( 1Co 9:17 ; Col 1:25 ; Eph 1:9 ; 3:9 ; 1Ti 1:4 ), Lu 16:2-4 only other N. T. examples. In faith (εν πιστε). Pauline use of πιστις. The end (το τελος).

See Ro 6:21 ; 10:4 for τελος (the good aimed at, reached, result, end). Love (αγαπη). Not "questionings." Ro 13:9 . "Three conditions for the growth of love" (Parry): "Out of a pure heart" (εκ καθαρας καρδιας, O. T. conception), "and a good conscience" (κα συνειδησεως αγαθης, for which see Ro 2:25 ), "and faith unfeigned" (κα πιστεως ανυποκριτου, late compound verbal in 2Co 6:6 ; Ro 12:9 ).

Having swerved (αστοχησαντες). First aorist active participle of αστοχεω, compound Koine verb (Polybius, Plutarch) from αστοχος (α privative and στοχος, a mark), "having missed the mark." In N. T. only here, 6:21 ; 2Ti 2:18 . With the ablative case ων (which). Have turned aside (εξετραπησαν). Second aorist passive indicative of εκτρεπω, old and common verb, to turn or twist out or aside.

In medical sense in Heb 12:13 . As metaphor in 1Ti 1:6 ; 6:20 ; 2Ti 4:4 . Vain talking (ματαιολογιαν). Late word from ματαιολογος, only here in N. T. , in the literary Koine . Teachers of the law (νομοδιδασκαλο). Compound only in N. T. (here, Lu 5:17 ; Ac 5:34 ) and ecclesiastical writers. Though they understand (νοουντες). Concessive participle of νοεω, old verb ( Eph 3:4 , 20 ).

Neither what (μητε α). Relative α (which things). Nor whereof (μητε περ τινων). Here the interrogative τινων used in sense of relative ων. It may be regarded as the use of an indirect question for variety (Parry). They confidently affirm (διαβεβαιουντα). Present middle indicative of the common Koine compound, in N. T. only here and Tit 3:8 . If a man use it lawfully (εαν τις αυτω χρητα).

Condition of third class with εαν and present middle subjunctive of χραομα with instrumental case. Is not made for (ου κειτα). The use of κειτα for τεθειτα (perfect passive of τιθημ) is a common enough idiom. See the same point about law in Ga 18-23 ; Ro 13:13 . For "knowing this" (ειδως τουτο) see Eph 5:5 . Unruly (ανυποτακτοις). Dative (like all these words) of the late verbal (α privative and υποτασσω).

In N. T. only here, Tit 1:6 , 10 ; Heb 2:8 . Ungodly (ασεβεσ). See Ro 4:5 ; 5:6 . Sinners (αμαρτωλοις). See Ro 3:7 . Unholy (ανοσιοις). Common word (α privative and οσιος. In N. T. only here and 2Ti 3:2 . Profane (βεβηλοις). Old word from βαινω, to go, and βηλος, threshold. See Heb 12:16 . Murderers of fathers (πατρολωιαις). Late form for common Attic πατραλωιαις (from πατηρ, father, and αλοιαω, to smite) only here in N.

T. Murderers of mothers (μητρολωιαις). Late form Attic μητραλωιαις. Only here in N. T. Manslayers (ανδραφονοις). Old compound (ανηρ, man, φονος, murder). Only here in N. T. For abusers of themselves with men (αρσενοκοιταις). Late compound for sodomites. In N. T. only here and 1Co 6:9 . Men-stealers (ανδραποδισταις). Old word from ανδραποδιζω (from ανηρ, man, πους, foot, to catch by the foot), to enslave.

So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). Liars (ψευσταις). Old word, see Ro 3:4 . False swearers (επιορκοις). Old word (επι, ορκος, oath). Perjurers. Only here in N. T. For similar lists, see 1Co 5:11 ; 6:9 f.

; Ga 5:19 f. ; Ro 1:28 f. ; 13:13 ; Col 3:5 ; Eph 5:5 ; 2Ti 3:2 f . The sound doctrine (τη υγιαινουση διδασκαλια). Dative case after αντικειτα, for which verb see Ga 5:17 for the conflict between the Spirit and the flesh. "The healthful (υγιαινω, old word for being well, as Lu 5:31 ; 3Jo 1:2 , in figurative sense in N. T. only in the Pastorals) teaching." See Tit 1:9 ; 2Ti 4:3 .

Of the blessed God (του μακαριου θεου). Applied to God only here and 6:15 , but in Tit 2:13 μακαριος occurs with ελπις (hope) of the "epiphany of our great God and Saviour Jesus Christ." Which was committed to my trust (ο επιστευθην εγω). "with which (ο accusative retained with first aorist passive verb επιστευθην) I was entrusted." I thank (χαριν εχω). "I have gratitude to."

Common phrase ( Lu 17:9 ), not elsewhere in Paul. That enabled me (τω ενδυναμωσαντ με). First aorist active articular participle of ενδυναμοω. Late verb, but regular Pauline idiom ( Ro 4:20 ; Php 4:13 ; Eph 6:10 ; 1Ti 1:12 ; 2Ti 4:17 ). Appointing me to his service (θεμενος εις διακονιαν). Second aorist middle participle. Pauline phrase and atmosphere ( Ac 20:24 ; 1Co 3:5 ; 12:18 , 28 ; 2Co 3:6 ; 4:1 ; Col 1:23 ; Eph.

3:7 ; 1Ti 4:6 ; 2Ti 4:5 , 11 ). Before (το προτερον). Accusative of general reference of the articular comparative, "as to the former-time," formerly, as in Ga 4:13 . Though I was (οντα). Concessive participle agreeing with με. Blasphemer (βλασφημον). Old word either from βλαξ (stupid) and φημη, speech, or from βλαπτω, to injure. Rare in N. T. but Paul uses βλασφημεω, to blaspheme in Ro 2:24 .

Persecutor (διωκτης). So far found only here. Probably made by Paul from διωκω, which he knew well enough ( Ac 22:4 , 7 ; 26:14 f. ; Ga 1:13 , 23 ; Php 3:6 ; 2Ti 3:12 ). Injurious (υβριστην). Substantive, not adjective, "an insolent man." Old word from υβριζω, in N. T. only here and Ro 1:30 . I obtained mercy (ελεηθην). First aorist passive indicative of ελεεω, old verb.

See 2Co 4:1 ; Ro 11:30 f . Ignorantly (αγνοων). Present active participle of αγνοεω, "not knowing." Old verb ( Ro 2:4 ). In a blindness of heart. In unbelief (εν απιστια). See Ro 11:20 , 25 . Abounded exceedingly (υπερεπλεονασεν). Aorist active indicative of the late and rare ( So 5:19 and in Herond.) compound υπερπλεοναζω (here alone in N. T.) , in later ecclesiastical writers.

The simplex πλεοναζω Paul used in Ro 5:20 ; 6:1 and the kindred υπερεπερισσευσεν used also with η χαρις. Paul is fond of compounds with υπερ. For "faith in Christ Jesus" see Ga 3:26 , for "faith and love in Christ Jesus" as here, see 2Ti 1:13 . Faithful is the saying (πιστος ο λογος). Five times in the Pastorals ( 1Ti 1:15 ; 3:1 ; 4:9 ; Tit 3:8 ; 2Ti 2:11 ).

It will pay to note carefully πιστισ, πιστευω, πιστος. Same use of πιστος (trustworthy) applied to λογος in Tit 1:9 ; Re 21:5 ; 22:6 . Here and probably in 2Ti 2:11 a definite saying seems to be referred to, possibly a quotation (οτ) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in Joh 9:37 ; 11:27 ; 16:28 ; 18:37 .

Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in Lu 5:32 ; Joh 12:47 . Acceptation (αποδοχης). Genitive case with αξιος (worthy of). Late word (Polybius, Diod. , Jos.) in N. T. only here and 4:9 .

Chief (πρωτος). Not ην (I was), but ειμ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In 1Co 15:9 he had called himself "the least of the apostles" (ελαχιστος των αποστολων). In Eph 3:8 he refers to himself as "the less than the least of all saints" (τω ελαχιστοτερω παντων αγιων). On occasion Paul would defend himself as on a par with the twelve apostles ( Ga 2:6-10 ) and superior to the Judaizers ( 2Co 11:5 f.

; 12:11 ). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Ro 7:24 ) as a persecutor of the church of God ( Ga 1:13 ), of men and even women ( Ac 22:4 f. ; 26:11 ). He had sad memories of those days. In me as chief (εν εμο πρωτω). Probably starts with the same sense of πρωτος as in verse 15 (rank), but turns to order (first in line).

Paul becomes the "specimen" sinner as an encouragement to all who come after him. Might shew forth (ενδειξητα). First aorist middle subjunctive (purpose with ινα) of ενδεικνυμ, to point out, for which see Eph 2:7 (same form with ινα). Longsuffering (μακροθυμιαν). Common Pauline word ( 2Co 6:6 ). For an ensample (προς υποτυπωσιν). Late and rare word (in Galen, Sext.

Emp. , Diog. Laert. , here only in N. T.) from late verb υποτυποω (in papyri) to outline. So substantive here is a sketch, rough outline. Paul is a sample of the kind of sinners that Jesus came to save. See υποδειγμα in 2 Peter 2:6 . This noble doxology is a burst of gratitude for God's grace to Paul. For other doxologies see Ga 1:5 ; Ro 11:36 ; 16:27 ; Php 4:20 ; Eph 3:21 ; 1Ti 6:16 .

White suggests that Paul may have often used this doxology in his prayers. Lock suggests "a Jewish liturgical formula" (a needless suggestion in view of Paul's wealth of doxologies seen above). For God's creative activity (King of the ages) see 1Co 10:11 ; Eph 2:7 ; 3:9 , 11 . Incorruptible (αφθαρτω). As an epithet of God also in Ro 1:23 . Invisible (αορατω).

Epithet of God in Col 1:15 . The only God (μονω θεω). So Ro 16:27 ; Joh 5:44 ; 17:3 . For ever and ever (εις τους αιωνας των αιωνων). "Unto the ages of ages." Cf. Eph 3:21 "of the age of the ages." I commit (παρατιθεμα). Present middle indicative of old and common verb, to place beside (παρα) as food on table, in the middle to entrust ( Lu 12:48 ) and used by Jesus as he was dying ( Lu 23:46 ).

Here it is a banking figure and repeated in 2Ti 2:2 . According to the prophecies which went before on thee (κατα τας προαγουσας επ σε προφητειας). Intransitive use of προαγω, to go before. When Timothy first comes before us ( Ac 16:2 ) "he was testified to" (εμαρτυρειτο) by the brethren. He began his ministry rich in hopes, prayers, predictions. That by them thou mayest war the good warfare (ινα στρατευη εν αυταις την καλην στρατειαν).

Cognate accusative (στρατειαν, old word from στρατευω, in N. T. only here and 2Co 4:4 ) with στρατευη (second person singular middle present subjunctive of στρατευω, old verb chiefly in Paul in N. T. , 1Co 9:7 ; 2Co 10:3 ). As if in defensive armour. Holding faith and a good conscience (εχων πιστιν κα αγαθην συνειδησιν). Possibly as a shield ( Eph 6:16 ) or at any rate possessing ( Ro 2:20 ) faith as trust and a good conscience.

A leader expects them of his followers and must show them himself. Having thrust from them (απωσαμενο). First aorist indirect middle participle of απωθεω, to push away from one. Old verb (see Ro 11:1 f. ). Made shipwreck (εναυαγησαν). First aorist active indicative of ναυαγεω, old verb from ναυαγος (shipwrecked, ναυς, ship, αγνυμ, to break), to break a ship to pieces.

In N. T. only here and 2Co 11:25 . Concerning the faith (περ την πιστιν). Rather, "concerning their faith" (the article here used as a possessive pronoun, a common Greek idiom). Hymenaeus (Hυμεναιος). The same heretic reappears in 2Ti 2:17 . He and Alexander are the chief "wreckers" of faith in Ephesus. Alexander (Αλεξανδρος). Probably the same as the one in 2Ti 4:14 , but not the Jew of that name in Ac 19:33 , unless he had become a Christian since then.

I delivered unto Satan (παρεδωκα τω Σατανα). See this very idiom (παραδουνα τω Σατανα) in 1Co 5:5 . It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment ( 1Th 2:18 ; 1Co 5:11 ; 2Co 2:11 ), though it is an obscure matter. That they might be taught not to blaspheme (ινα παιδευθωσιν μη βλασφημειν). Purpose clause with ινα and first aorist passive subjunctive of παιδευω.

For this use of this common late verb, see 1Co 11:32 ; 2Co 6:9 . First of all (πρωτον παντων). Take with παρακαλω. My first request (first in importance). Intercessions (εντευξεις). Late word (Polybius, Plutarch, etc.) , only here in N. T. and 4:5 , though the verb εντυγχανω in Ro 8:27 , 34 ; 11:2 , 25 . The other three words for prayer are common ( Php 4:6 ).

For all men (υπερ παντων ανθρωπων). The scope of prayer is universal including all kinds of sinners (and saints). For kings (υπερ βασιλεων). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting. And all them that are in high place (κα παντων των εν υπεροχη οντων). Hυπεροχη is old word (from υπεροχος and this from υπερ and εχω), but in N.

T. only here and 1Co 2:1 . That we may lead (ινα διαγωμεν). Purpose clause with present active subjunctive of διαγω, an old and common verb, but in N. T. only here and Tit 3:3 . Tranquil (ηρεμον). Late adjective from the old adverb ηρεμα (stilly, quietly). Here only in N. T. Quiet (ησυχιον). Old adjective, once in LXX ( Isa 66:2 ), in N. T. only here and 1Pe 3:4 .

Life (βιον). Old word for course of life (not ζωη). So Lu 8:14 . Gravity (σεμνοτητ). Old word from σεμνος ( Php 4:8 ), in N. T. only here, 3:4 ; Tit 2:7 . Acceptable (αποδεκτον). Late verbal adjective from αποδεχομα. In inscriptions and papyri. In N. T. only here and 5:4 . Willeth (θελε). God's wish and will in so far as he can influence men. That all men should be saved (παντας ανθρωπους σωθηνα).

First aorist passive infinitive of σωζω with accusative of general reference. See 1Co 10:33 ; 2Co 5:18 f . To the knowledge (εις επιγνωσιν). "The full knowledge" as in Col 1:6 ; Eph 4:13 (ten times in Paul). See 2Ti 3:7 for the whole phrase "full knowledge of the truth" (αληθεια 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray.

They need the full intellectual apprehension of Christianity. One God (εις θεος). Regular Pauline argument for a universal gospel ( Ga 3:20 ; Ro 3:30 ; Eph 4:6 ). One mediator (εις μεσιτης). Late word (Polybius, Philo) from μεσος (middle), a middle man. In N. T. only here, Ga 3:20 ; Heb 8:6 ; 9:15 ; 12:24 . Between God and men (θεου κα ανθρωπων). Ablative case (though objective genitive may explain it) after μεσιτης (notion of separation) as in Ro 10:12 ; Heb 5:14 .

Himself man (ανθρωπος). No "himself" (αυτος) in the Greek. A ransom for all (αντιλυτρον υπερ παντων). "A reminiscence of the Lord's own saying" (Lock) in Mt 20:28 ( Mr 10:45 ) where we have λυτρον αντ πολλων. In the papyri υπερ is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. Αντ has more the idea of exchange and αντιλυτρον υπερ combines both ideas.

Λυτρον is the common word for ransom for a slave or a prisoner. Paul may have coined αντιλυτρον with the saying of Christ in mind (only one MS. of Ps 48:9 and Orph. Litt . 588). See Ga 1:4 "who gave himself for our sins." The testimony (το μαρτυριον). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like το αδυνατον in Ro 8:3 .

In its own times (καιροις ιδιοις). Locative case as in 6:15 ; Tit 1:3 . See Ga 6:9 for "due season." There is no predicate or participle here, "the testimony in its due seasons" (plural). For which (εις ο). The testimony of Jesus in his self-surrender (verse 6 ). See εις ο in 2Ti 1:11 . I was appointed (ετεθην εγω). First aorist passive indicative of τιθημ. Preacher and apostle (κηρυξ κα αποστολος).

In 2Ti 1:10 Paul adds διδασκαλος (herald, apostle, teacher) as he does here with emphasis. In Col 1:23 f. he has διακονος (minister). He frequently uses κηρυσσω of himself ( 1Co 1:23 ; 9:27 ; Ga 2:2 ; Ro 10:8 f. ). I speak the truth, I lie not (αληθειαν λεγω, ου ψευδομα). A Pauline touch ( Ro 9:1 ). Cf. Ga 1:20 ; 2Co 11:31 . Here alone he calls himself "a teacher of the Gentiles," elsewhere apostle ( Ro 11:13 ), minister ( Ro 15:16 ), prisoner ( Eph 3:1 ).

I desire (βουλομα). So Php 1:12 . The men (τους ανδρας). Accusative of general reference with the infinitive προσευχεσθα. The men in contrast to "women" (γυναικας) in 9 . It is public worship, of course, and "in every place" (εν παντ τοπω) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now.

Lifting up holy hands (επαιροντας οσιους χειρας). Standing to pray. Note also οσιους used as feminine (so in Plato) with χειρας instead of οσιας. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See Lu 24:50 . Adverb οσιως in 1Th 2:10 and οσιοτης in Eph 4:24 . Without wrath and disputing (χωρις οργης κα διαλογισμου).

See Php 2:14 . In like manner that women (οσαυτως γυναικας). Βουλομα must be repeated from verse 8 , involved in οσαυτως (old adverb, as in Ro 8:26 ). Parry insists that προσευχομενας (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 11-15 (White). Adorn themselves (κοσμειν εαυτας). Present active infinitive after βουλομα understood.

Old word from κοσμος (arrangement, ornament, order, world). See Lu 21:5 ; Tit 2:10 . See 1Co 11:5 ff. for Paul's discussion of women's dress in public worship. In modest apparel (εν καταστολη κοσμιω). Καταστολη is a late word (a letting down, καταστελλω, of demeanour or dress, arrangement of dress). Only here in N. T. Κοσμιος is old adjective from κοσμος and means well-arranged, becoming.

W. H. have adverb in margin (κοσμιως). With shamefastness (μετα αιδους). Old word for shame, reverence, in N. T. only here and Heb 12:28 . Sobriety (σωφροσυνης). Old word, in N. T. only here, verse 15 , and Ac 26:15 (Paul also). Not with braided hair (μη εν πλεγμασιν). Old word from πλεκω, to plait, to braid, for nets, baskets, here only in N. T. Cf. 1Pe 3:1 (εμπλοκης).

And gold (εν χρυσιω). Locative case with εν repeated. Some MSS. read χρυσω. Both used for gold ornaments. Or pearls (η μαργαριταις). See Mt 7:6 for this word. Or costly raiment (η ιματισμω πολυτελε). Hιματισμος a common Koine word from ιματιζω, to clothe. Πολυτελης, old word from πολυς and τελος (great price). See Mr 14:3 . Becometh (πρεπε). Old word for seemly.

Paul wishes women to wear "becoming" clothes, but θεοσεβειαν (godliness, from θεοσεβης, Joh 9:31 , θεοσ, σεβομα, worship) is part of the "style" desired. Only here in N. T. Good dress and good works combined. In quietness (εν ησυχια). Old word from ησυχιος. In N. T. only here, Ac 22:2 ; 2Th 3:12 . In all subjection (εν παση υποταγη). Late word (Dion. Hal. , papyri), in N.

T. only here, 2Co 9:13 ; Ga 2:5 . See 1Co 14:33-35 . I permit not (ουκ επιτρεπω). Old word επιτρεπω, to permit, to allow ( 1Co 16:7 ). Paul speaks authoritatively. To teach (διδασκειν). In the public meeting clearly. And yet all modern Christians allow women to teach Sunday school classes. One feels somehow that something is not expressed here to make it all clear.

Nor to have dominion over a man (ουδε αυθεντειν ανδρος). The word αυθεντεω is now cleared up by Kretschmer ( Glotta , 1912, pp. 289ff.) and by Moulton and Milligan's Vocabulary . See also Nageli, Der Wortschatz des Apostels Paulus and Deissmann, Light, etc. , pp. 88f. Αυτοδικεω was the literary word for playing the master while αυθεντεω was the vernacular term.

It comes from αυτ-εντες, a self-doer, a master, autocrat. It occurs in the papyri (substantive αυθεντης, master, verb αυθεντεω, to domineer, adjective αυθεντικος, authoritative, "authentic"). Modern Greek has αφεντες = Effendi = "Mr." Was first formed (πρωτος επλασθη). Note πρωτος, not πρωτον, first before Eve. First aorist passive indicative of πλασσω, old verb, in N.

T. only here and Ro 9:20 (cf. Ge 2:7 f. ). Being beguiled (εξαπατηθεισα). First aorist passive participle of εξαπατεω, old compound verb, in N. T. only by Paul ( 2Th 2:3 ; 1Co 3:18 ; 2Co 11:3 ; Ro 7:11 ; 16:18 ; 1Ti 2:14 ). Not certain that εξ- here means "completely deceived" in contrast to simplex (ουκ ηπατηθη) used of Adam, though possible. Hath fallen (γεγονεν).

Second perfect indicative active, permanent state. See 1Co 11:7 . Through the child-bearing (δια της τεκνογονιας). Late and rare word (in Aristotle). Here alone in N. T. From τεκνογονος and this from τεκνον and root γενω. This translation makes it refer to the birth of the Saviour as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own.

"She will be saved" (σωθησετα) in this function, not by means of it. If they continue (εαν μεινωσιν). Condition of third class, εαν with first aorist active subjunctive of μενω, to continue. Note change to plural from the singular (σωθησετα). Faithful is the saying (πιστος ο λογος). Here the phrase points to the preceding words (not like 1:15 ) and should close the preceding paragraph.

If a man seeketh (ε τις ορεγετα). Condition of first class, assumed as true. Present middle indicative of ορεγω, old verb to reach out after something, governing the genitive. In N. T. only here, 6:10 ; Heb 11:16 . The office of a bishop (επισκοπης). Genitive case after ορεγετα. Late and rare word outside of LXX and N. T. (in a Lycaonian inscription). From επισκοπεω and means "over-seership" as in Ac 1:20 .

The bishop (τον επισκοπον). The overseer. Old word, in LXX, and inscriptions and papyri. Deissmann ( Bible Studies , pp. 230f.) has shown it is applied to communal officials in Rhodes. See Ac 20:28 for its use for the elders (presbyters) in verse 17 . So also in Tit 1:5 , 7 . See Php 1:1 . The word does not in the N. T. have the monarchical sense found in Ignatius of a bishop over elders.

Without reproach (ανεπιλημπτον). Accusative case of general reference with δε and εινα. Old and common verbal (α privative and επιλαμβανω, not to be taken hold of), irreproachable. In N. T. only here, 5:7 ; 6:14 . Of one wife (μιας γυναικος). One at a time, clearly. Temperate (νηφαλιον). Old adjective. In N. T. only here, verse 11 ; Tit 2:2 . But see νηφω, to be sober in 1Th 5:6 , 8 .

Soberminded (σωφρονα). Another old adjective (from σαος or σως, sound, φρην, mind) in N. T. only here, Tit 1:8 ; 2:2 , 5 . Orderly (κοσμιον). See on 2:9 . Seemly, decent conduct. Given to hospitality (φιλοξενον). Old word (see φιλοξενια in Ro 12:13 ), from φιλος and ξενος, in N. T. only here, Tit 1:8 ; 1Pe 4:9 . Apt to teach (διδακτικον). Late form for old διδασκαλικος, one qualified to teach.

In Philo and N. T. only ( 1Ti 3:2 ; 2Ti 2:24 ). No brawler (μη παροινον). Later word for the earlier παροινιος, one who sits long at (beside, παρα) his wine. In N. T. only here and Tit 1:3 . No striker (μη πληκτην). Late word from πλησσω, to strike. In N. T. only here and Tit 1:3 . Gentle (επιεικη). See on Php 4:5 for this interesting word. Not contentious (αμαχον).

Old word (from α privative and μαχη), not a fighter. In N. T. only here and Tit 3:2 . No lover of money (αφιλαργυρον). Late word (α privative and compound φιλ-αργυρος) in inscriptions and papyri (Nageli; also Deissmann, Light , etc. , pp. 85f.) In N. T. only here and Heb 13:5 . Ruling (προισταμενον). Present middle participle of προιστημ, old word to place before and (intransitive as here) to stand before.

See 1Th 5:12 ; Ro 12:8 . In subjection (εν υποταγη). See verse 11 . If a man knoweth not (ε τις ουκ οιδεν). Condition of first class, assumed as true. How to rule (προστηνα). Second aorist active infinitive of same verb προιστημ and with οιδεν means "know how to rule," not "know that he rules." How (πως). Rhetorical question expecting negative answer. Shall he take care of (επιμελησετα).

Future middle of επιμελεομα, old compound (επ, direction of care towards) verb, in LXX, in N. T. only here and Lu 10:34 f . The church of God (εκκλησιας θεου). Anarthrous as in verse 15 , elsewhere with article ( 1Co 10:32 ; 15:9 ; 2Co 1:1 ; Ga 1:13 ). The local church described as belonging to God. No one in N. T. but Paul ( Ac 20:28 ) so describes the church.

This verse is a parenthesis in the characteristics of the bishop. Not a novice (μη νεοφυτον). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" (νεοσ, φυω). Only here in N. T. Lest (ινα μη). "That not." Being puffed up (τυφωθεις). First aorist passive participle of τυφοω, old word (from τυφος, smoke, pride), to raise a smoke or mist (a smoke-screen of pride).

In N. T. only here; 6:4 ; 2Ti 3:4 . He fall into (εμπεση εις). Second aorist active subjunctive with ινα μη, negative purpose, of εμπιπτω, old verb, to fall into. Note both εν and εις as in Mt 12:11 ; Lu 10:36 . The condemnation of the devil (κριμα του διαβολου). See Ro 3:8 for κριμα. Best to take του διαβολου as objective genitive, though subjective in verse 7 , "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).

From them that are without (απο των εξωθεν). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in 1Th 4:12 ; 1Co 10:32 ; Col 4:5 . There are, of course, two sides to this matter. Reproach (ονειδισμον). Late word from ονειδιζω. See Ro 15:3 . The snare of the devil (παγιδα του διαβολου). Here subjective genitive, snare set by the devil.

Παγις, old word from πηγνυμ, to make fast. So a snare for birds ( Lu 21:35 ), any sudden trap ( Ro 11:9 ), of sin ( 1Ti 6:9 ), of the devil ( 1Ti 3:7 ; 2Ti 2:26 ). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6 , money 6:9 , women, ambition). Deacons (διακονους). Accusative case of general reference like the preceding with δε εινα understood.

Technical sense of the word here as in Php 1:1 which see (two classes of church officers, bishops or elders, deacons). Grave (σεμνους). See Php 4:8 . Repeated in verse 11 ; Tit 2:2 . Not double-tongued (μη διλογους). Rare word (δισ, λεγω) saying same thing twice. Xenophon has διλογεω and διλογια. In Pollux, but LXX has διγλωσσος (double-tongued, Latin bilinguis ).

Only here in N. T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan's Parson "Mr. Two-Tongues." Not given to much wine (μη οινω πολλω προσεχοντας). "Not holding the mind (τον νουν understood as usual with προσεχω, 1Ti 1:4 ) on much wine" (οινω, dative case). That attitude leads to over-indulgence. Not greedy of filthy lucre (μη αισχροκερδεις).

Old word from αισχρος ( Eph 5:12 ) and κερδος ( Php 1:21 ). "Making small gains in mean ways" (Parry). Not genuine in verse 3 . In N. T. only here and Tit 1:7 (of bishops). The mystery of the faith (το μυστηριον της πιστεως). "The inner secret of the faith," the revelation given in Christ. See for μυστηριον in Paul ( 2Th 2:7 ; 1Co 2:7 ; Ro 16:25 ; Col 1:26 ; Eph 3:9 ).

In a pure conscience (εν καθαρα συνειδησε). See 1:19 . "The casket in which the jewel is to be kept" (Lock). First be proved (δοκιμαζεσθωσαν πρωτον). Present passive imperative third plural of δοκιμαζω, old and common verb, to test as metals, etc. ( 1Th 2:4 , and often in Paul). How the proposed deacons are to be "first" tested before approved Paul does not say.

See Php 1:10 for the two senses (test, approve) of the word. Let them serve as deacons (διακονειτωσαν). Present active imperative of διακονεω (same root as διακονος), common verb, to minister, here "to serve as deacons." Cf. διακονειν in Ac 6:2 . See also verse 13 . If they be blameless (ανεγκλητο οντες). "Being blameless" (conditional participle, οντες). See 1Co 1:8 ; Col 1:22 for ανεγκλητος.

Women (γυναικας). Accusative with δε εινα understood (οσαυτως, likewise) as in verse 8 . Apparently "women as deacons" ( Ro 16:1 about Phoebe) and not women in general or just "wives of deacons." See Pliny ( Ep . X. 97) ministrae . Not slanderers (μη διαβολους). Original meaning of διαβολος (from διαβαλλω, Lu 16:1 ), the devil being the chief slanderer ( Eph 6:11 ).

"She-devils" in reality ( Tit 2:3 ). "While men are more prone to be διλογους, double-tongued, women are more prone than men to be slanderers" (White). Faithful in all things (πιστας εν πασιν). Perhaps as almoners (Ellicott) the deaconesses had special temptations. Of one wife (μιας γυναικος). At a time as in verse 2 . Ruling well (προισταμενο καλως). As in 4 .

Gain to themselves (εαυτοις περιποιουντα). Present middle indicative of περιποιεω, old verb, to make besides (περ, around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (εαυτοις) repeated as often happens in the Koine . In N. T. only here, Lu 17:33 ; Ac 20:28 (Paul also, quoting Isa 43:21 ). A good standing (βαθμον καλον). Late word from βαινω, in LXX for steps at a door ( 1Sa 5:5 ).

In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. Much boldness (πολλην παρρησιαν). A Pauline phrase ( 2Co 3:12 ; 7:4 ; Php 1:20 ). In the faith which is in Christ Jesus (εν πιστε τη εν Χριστω Ιησου).

Pauline phrase again ( Ac 26:18 ; Ga 3:26 ; Col 1:4 ; Eph 1:15 ; 2Ti 1:13 ; 3:15 ). Shortly (εν ταχε). Old idiom (locative case of ταχος, quickness, speed). See Ro 16:20 . A pseudonymous writer would hardly have put in this phrase. Paul's hopes were not to be realized, but he did not know that. But if I tarry long (εαν δε βραδυνω). Condition of third class with εαν and the present active subjunctive of βραδυνω, old verb, to be slow (usually intransitive), from βραδυς (slow, dull, Lu 24:25 ), in N.

T. only here and 2 Peter 3:9 . That thou mayest know (ινα ειδηις). Final clause with ινα and second perfect active subjunctive of οιδα, to know. How men ought (πως δε). "How it is necessary for thee" (supply σε more naturally than τινα, any one). Indirect question. To behave themselves (αναστρεφεσθα). Present middle (direct) infinitive of αναστρεφω, old verb, to turn up and down.

See 2Co 1:12 ; Eph 2:3 . In the house of God (εν οικω θεου). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and οικος commonly means "household." Christians are the ναος (sanctuary) of God ( 1Co 3:16 f. ; 2Co 6:16 ), and Paul calls them οικειο του θεου ( Eph 2:19 ) "members of God's family."

It is conduct as members of God's family (οικος) that Paul has in mind. Which (ητις). "Which very house of God," agreeing (feminine) with the predicate word εκκλησια (church). The church of the living God (εκκλησια θεου ζωντος). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5 . The pillar and ground of the truth (στυλος κα εδραιωμα της αληθειας).

Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια and οικος. On στυλος, old word for pillar, see Ga 2:9 ; Re 3:12 (only other N. T. examples). Hεδραιωμα, late and rare word (from εδραιοω, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground.

See Co 1:23 ; 2Ti 2:19 for similar idea. See also Mt 16:18 f . Without controversy (ομολογουμενως). Old adverb from the participle ομολογουμενος from ομολογεω. Here only in N. T. "Confessedly." Great (μεγα). See Eph 5:32 . "A great mystery." The mystery of godliness (το της ευσεβειας μυστηριον). See verse 9 "the mystery of the faith," and 2:2 for ευσεβεια. Here the phrase explains "a pillar and stay of the truth" (verse 15 ).

See in particular Co 1:27 . "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). He who (ος). The correct text, not θεος (God) the reading of the Textus Receptus (Syrian text) nor ο (neuter relative, agreeing with μυστηριον) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Eph 5:14 ) in six strophes.

That is probably correct. At any rate ος (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος refers, is the mystery ( Col 1:27 ; 2:2 ). Was manifested (εφανερωθη). First aorist passive indicative of φανεροω, to manifest. Here used to describe the incarnation (εν σαρκ) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation ( Ro 16:26 ; Col 1:26 ) as well as of the second coming ( Col 3:4 ).

Justified in the spirit (εδικαιωθη εν πνευματ). First aorist passive indicative of δικαιοω, to declare righteous, to vindicate. Christ was vindicated in his own spirit ( Heb 9:14 ) before men by overcoming death and rising from the dead ( Ro 1:3 f. ). Seen of angels (ωφθη αγγελοις). First aorist passive indicative of οραω, to see, with either the instrumental or the dative case of angels (αγγελοις).

The words were probably suggested by the appearance of Jesus (ωφθη, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See Php 2:10 ; 1Pe 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). Preached among the nations (εκηρυχθη εν εθνεσιν).

First aorist passive indicative of κηρυσσω, to proclaim. The word εθνος may mean "all creation" ( Col 1:23 ) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory ( Eph 3:1 , 8 ). Cf. 2:7 . Believed on in the world (επιστευθη εν κοσμω). First aorist indicative passive again of πιστευω, to believe ( 2Th 1:10 ).

Cf. 1:15 ; 2Co 5:19 . Received up in glory (ανελημφθη εν δοξη). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Ro 8:29 f . This time the verb is αναλαμβανω, the verb used of the ascension ( Ac 1:11 , 22 , which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.

Expressly (ρητως). Late adverb, here alone in N. T. , from verbal adjective ρητος (from root ρεω). The reference is to the Holy Spirit, but whether to O. T. prophecy ( Ac 1:16 ) or to some Christian utterance ( 2Th 2:2 ; 1Co 14:1 ff. ) we do not know. Parry recalls the words of Jesus in Mt 24:10 , 24 . In later times (εν υστεροις καιροις). Old adjective ( Mt 21:31 ) usually as adverb, υστερον ( Mt 4:2 ).

Relative time from the prediction, now coming true (a present danger). Some shall fall away (αποστησοντα τινες). Future middle of αφιστημ, intransitive use, shall stand off from, to fall away, apostatize ( 2Co 12:8 ). From the faith (της πιστεως). Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες). Supply τον νουν (the mind) as in 3:8 .

Seducing spirits (πνευμασιν πλανοις). Old adjective (πλανη, wandering), here active sense (deceiving). As substantive in 2Co 6:8 . Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων). "Teachings of δαιμονς." Definite explanation of the preceding. Cf. 1Co 10:20 f . Through the hypocrisy of men that speak lies (εν υποκρισε ψευδολογων).

For υποκρισις, see Ga 2:13 . Ψευδολογος (ψευδησ, λεγω) Koine word from Aristophanes on. Here only in N. T. "A good classical word for liars on a large scale" (Parry). Branded in their own conscience as with a hot iron (κεκαυστηριασμενων την ιδιαν συνειδησιν). Accusative case συνειδησιν retained with the perfect passive participle of καυστηριαζω, a rare verb only here and once in Strabo.

Branded with the mark of Satan ( 2Ti 2:26 ) as Paul was with the marks of Christ ( Ga 6:17 ). Agreeing in case with ψευδολογων. Forbidding to marry (κωλυοντων γαμειν). Present active participle of common verb κωλυω, to hinder, genitive case agreeing with ψευδολογων. See Col 2:16 , 21 f. , where Paul condemns the ascetic practices of the Gnostics. The Essenes, Therapeutae and other oriental sects forbade marriage.

In 1Co 7 Paul does not condemn marriage. To abstain from meats (απεχεσθα βρωματων). Infinitive dependent, not on κωλυοντων, but on the positive idea κελευοντων (implied, not expressed). Ablative case of βρωματων after απεχεσθα (present direct middle, to hold oneself away from). See 1Co 8-10 ; Ro 14 ; 15 for disputes about "meats offered to idols" and Co 1:22 f.

for the Gnostic asceticism. Which God created (α ο θεος εκτισεν). First active indicative of κτιζω ( Co 1:16 ). Cf. 1Co 10:25 . To be received (εις μεταλημψιν). "For reception." Old word, only here in N. T. By them that believe and know (τοις πιστοις κα επεγνωκοσ). Dative case, "for the believers and those who (one article unites closely) have known fully" (perfect active participle of επιγινωσκω), a Pauline use of the word ( Col 1:6 ).

Creature (κτισμα). Late word from κτιζω, result of creating. See Ge 1:31 ; Mr 7:15 ; Ro 14:14 for the idea stated. To be rejected (αποβλητον). Old verbal adjective in passive sense from αποβαλλω, to throw away, here only in N. T. If it be received (λαμβανομενον). "Being received." Present passive participle of λαμβανω, in conditional sense, "with thanksgiving."

It is sanctified (αγιαζετα). Present passive indicative of αγιαζω, here "rendered holy" rather than "declared holy." Cf. verse 4 . Through the word of God and prayers (δια λογου θεου κα εντευξεως). See 2:1 for εντευξις. Paul seems to refer to Genesis 1 . It is almost a hendiadys "by the use of Scripture in prayer." If thou put the brethren in mind of these things (ταυτα υποτιθεμενος τοις αδελφοις).

Present middle participle of υποτιθημ, to place under, to suggest, old and common verb, here only in N. T. , "suggesting these things to the brethren." Thou shalt be a good minister of Christ Jesus (καλος εση διακονος Χριστου Ιησου). This beautiful phrase covers one's whole service for Christ ( 3:1-7 ). Nourished in (εντρεφομενος). Present passive participle of εντρεφω, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.

T. The words of the faith (τοις λογοις της πιστεως). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. Which thou hast followed (η παρηκολουθηκας). Perfect active indicative of παρακολουθεω, old verb, to follow beside, of persons (often in old Greek) or of ideas and things ( Lu 1:3 ; 1Ti 4:6 ; 2Ti 3:10 ).

With associative instrumental case η (which). Refuse (παραιτου). Present middle imperative second person singular of παραιτεω, old verb, to ask of one and then to beg off from one as in Lu 14:18 f. ; Ac 25:11 ; 1Ti 4:7 ; 5:11 ; Tit 3:10 ; 2Ti 2:23 . Profane (βεβηλους). See 1:9 . Old wives' fables (γραωδεις μυθους). On μυθος, see 1:4 . Γραωδεις, late word (Strabo, Galen) from γραυς, old woman, and ειδος (look, appearance).

Such as old women tell to children like the Gnostic aeons. Exercise thyself (γυμναζε σεαυτον). Present active imperative of γυμναζω, originally to exercise naked (γυμνος). Old and common verb, but in N. T. only here and Heb 5:14 ; 12:11 . Bodily exercise (η σωματικη γυμνασια). Γυμνασια (from γυμναζω), also a common old word, here only in N. T. So also σωματικη (from σωμα, body) in N.

T. only here and Lu 3:22 . Profitable (ωφελιμος). Another old word (from ωφελεω, to help, to profit), in N. T. only here, Tit 3:8 ; 2Ti 3:16 . For a little (προς ολιγον). "For little." Probably extent in contrast to προς παντα (for all things), though in Jas 4:14 it is time "for a little while." Which now is (της νυν). "The now life." Of that which is to come (της μελλουσης).

"Of the coming (future) life." See 1:15 for these very words, but here the phrase points to the preceding words, not to the following as there. To this end (εις τουτο). The godliness (ευσεβεια) of verse 8 . See 2Co 6:10 as Paul's own commentary. We labour (κοπιωμεν, Col 1:29 ) and strive (κα αγωνιζομεθα, Col 1:29 ). Both Pauline words. Because we have set our hope (οτ ελπικαμεν).

Perfect active indicative of ελπιζω ( Ro 15:12 ). Saviour of all men (σωτηρ παντων ανθρωπων). See 1:1 for σωτηρ applied to God as here. Not that all men "are saved" in the full sense, but God gives life ( 6:13 ) to all ( Ac 17:28 ). Specially of them that believe (μαλιστα πιστων). Making a distinction in the kinds of salvation meant. "While God is potentially Saviour of all, He is actually Saviour of the πιστο" (White).

So Jesus is termed "Saviour of the World" ( Joh 4:42 ). Cf. Ga 6:10 . Despise (καταφρονειτω). Imperative active third singular of καταφρονεω, old verb, to think down on, to despise ( Ro 2:4 ). Thy youth (σου της νεοτητος). Genitive case of old word (from νεος) as in Mr 10:20 . Be thou (γινου). Present middle imperative of γινομα. "Keep on becoming thou." An ensample (τυπος).

Old word from τυπτω, a type. Pauline use of the word ( 1Th 1:7 ; 2Th 3:9 ; Php 3:17 ; Tit 2:7 ). To them that believe (των πιστων). Objective genitive. In word (εν λογω). In conversation as well as in public speech. In manner of life (εν αναστροφη). "In bearing" ( Ga 1:13 ; Eph 4:22 ). In purity (εν αγνεια). Old word from αγνευω (αγνος). Sinlessness of life.

Used of a Nazirite ( Nu 6:2 , 21 ). Only here and 5:2 in N. T. Till I come (εως ερχομα). "While I am coming" (present indicative with εως), not "till I come" (εως ελθω). Give heed (προσεχε). Present active imperative, supply τον νουν, "keep on putting thy mind on." The reading (τη αναγνωσε). Old word from αναγινωσκω. See 2Co 3:14 . Probably in particular the public reading of the Scriptures ( Ac 13:15 ), though surely private reading is not to be excluded.

To exhortation (τη παρακλησε), to teaching (τη διδασκαλια). Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today. Neglect not (μη αμελε). Present active imperative in prohibition of αμελεω, old verb, rare in N.

T. ( Mt 22:5 ; 1Ti 4:14 ; Heb 2:3 ; 8:9 ). From αμελης (α privative and μελε, not to care). Use with genitive. The gift that is in thee (του εν σο χαρισματος). Late word of result from χαριζομα, in papyri (Preisigke), a regular Pauline word in N. T. ( 1Co 1:7 ; 2Co 1:11 ; Ro 1:11 ; etc.) Here it is God's gift to Timothy as in 2Ti 1:6 . By prophecy (δια προφητειας).

Accompanied by prophecy ( 1:18 ), not bestowed by prophecy. With the laying on of the hands of the presbytery (μετα επιθεσεως των χειρων του πρεσβυτεριου). In Ac 13:2 f. , 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 μετα does not express instrument or means, but merely accompaniment. In 2Ti 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 ).

Επιθεσις (φρομ επιτιθημ, to lay upon) is an old word, in LXX, etc. In the N. T. we find it only here, 2Ti 1:16 ; Ac 8:18 ; Heb 6:2 , but the verb επιτιθημ with τας χειρας more frequently ( Ac 6:6 of the deacons; 8:19 ; 13:3 ; 1Ti 5:22 , etc.) Πρεσβυτεριον is a late word (ecclesiastical use also), first for the Jewish Sanhedrin ( Lu 22:66 ; Ac 22:5 ), then (here only in N.

T.) of Christian elders (common in Ignatius), though πρεσβυτερος (elder) for preachers (bishops) is common ( Ac 11:30 ; 15:2 ; 20:17 , etc.) Be diligent in these things (ταυτα μελετα). Old verb from μελετη (care, practice), present active imperative, "keep on practising these things." In N. T. only here and Ac 4:25 . Give thyself wholly to them (εν τουτοις ισθ).

Present imperative second person singular of ειμ, "keep on in these things." Note five uses of εν in verse 12 and three datives in verse 14 . Plutarch (Pomp. 656 B) says Caesar was εν τουτοις ("in these things"). It is like our "up to his ears" in work (ιν μεδιας ρες) and sticking to his task. Thy progress (σου η προκοπη). Koine word from προκοπτω, to cut forward, to blaze the way, in N.

T. only here and Php 1:12 , 25 . Paul's concern (purpose, ινα and present subjunctive η of ειμ) is that Timothy's "progress" may be "manifest to all." It is inspiring to see a young preacher grow for then the church will grow with him. Take heed to thyself (επεχε σεαυτω). Present active imperative of old verb επεχω, to hold upon ( Php 2:1 , 16 ), but here τον νουν (the mind) must be supplied as in Ac 3:5 and as is common with προσεχω.

With dative case σεαυτω. "Keep on paying attention to thyself." Some young preachers are careless about their health and habits. Some are too finical. And to the teaching (κα τη διδασκαλια). This is important also. Continue in these things (επιμενε αυτοις). Present active imperative of επιμενω, old and common verb to stay by the side of a person or thing. See Ro 6:1 ; Col 1:23 .

"Stay by them," "stick to them," "see them through." "Stick to the business of framing your own life and your teaching on right lines" (Parry). Thou shalt save (σωσεις). Future active of σωζω, effective future, finally save. Cf. 1Co 9:27 ; Joh 10:9 . Rebuke not an elder (πρεσβυτερω μη επιπληξηις). Dative case πρεσβυτερω used in the usual sense of an older man, not a minister (bishop as in 3:2 ) as is shown by "as a father."

First aorist (ingressive) active subjunctive with negative μη (prohibition against committing the act) of επιπλησσω, to strike upon, old verb, but here only in N. T. and in figurative sense with words rather than with fists. Respect for age is what is here commanded, an item appropriate to the present time. The younger men as brethren (νεωτερους ως αδελφους).

Comparative adjective νεωτερος from νεος (young). No article, "younger men." Wise words for the young minister to know how to conduct himself with old men (reverence) and young men (fellowship, but not stooping to folly with them). The elder women as mothers (πρεσβυτερας ως μητερας). Anarthrous again, "older women as mothers." Respect and reverence once more.

The younger as sisters, in all purity (νεωτερας ως αδελφας εν παση αγνια). Anarthrous also and comparative form as in verse 1 . See 4:12 for αγνια. No sort of behavior will so easily make or mar the young preacher as his conduct with young women. That are widows indeed (τας οντως χηρας). For οντως (actually, really), see Lu 23:47 ; 1Co 14:25 ; and verse 5 . For widows (χηρα) see Mr 12:40 , 42 ; Ac 6:1 ; 1Co 7:8 .

Parry notes that in verses 3-8 Paul discusses widows who are in distress and 9-16 those who are in the employment of the local church for certain work. Evidently, as in Acts 6:1-6 , so here in Ephesus there had arisen some trouble over the widows in the church. Both for individual cases of need and as a class Timothy is to show proper respect (τιμα, keep on honouring) the widows.

Grandchildren (εκγονα). Old word from εκγινομα, here only in N. T. Let them learn (μανθανετωσαν). The children and grandchildren of a widow. Present active imperative third person plural of μανθανω. "Let them keep on learning." First (πρωτον). Adverb, first before anything else. No "corban" business here. No acts of "piety" toward God will make up for impiety towards parents.

To shew piety (ευσεβειν). Present active infinitive with μανθανετωσαν and old verb, in N. T. only here and Ac 17:23 . From ευσεβης (ευ, σεβομα), pious, dutiful. Their own family (τον ιδιον οικον). "Their own household." Filial piety is primary unless parents interfere with duty to Christ ( Lu 14:26 ). To requite (αμοιβας αποδιδονα). Present active infinitive of αποδιδωμ, to give back, old and common verb ( Ro 2:6 ), to keep on giving back.

Αμοιβας (from αμειβομα, to requite like for like) is old and common word, but here only in N. T. Their parents (τοις προγονοις). Dative case of old and common word προγονος (from προγινομα, to come before), "ancestor." In N. T. only here and 2Ti 1:3 . See 2:3 for "acceptable" (αποδεκτον). Desolate (μεμονωμενη). Perfect passive participle of μονοω (from μονος), "left alone," old verb, here alone in N.

T. Without husband, children, or other close kin. Hath her hope set on God (ηλπικεν επ θεον). Perfect active indicative of ελπιζω, "hath placed her hope (and keeps it) on God." Text doubtful whether God (θεον) or Lord (Κυριον). Continues (προσμενε). See on 1:3 . With dative case here. Night and day (νυκτος κα ημερας). "By night and by day" (genitive, not accusative).

Paul does not say that she should pray "all night and day." She that giveth herself to pleasure (η σπαταλωσα). Present active participle of σπλαταλαω, late verb (Polybius) from σπαταλη (riotous, luxurious living). In N. T. only here and Jas 5:5 . That they may be without reproach (ινα ανεπιλημπτο ωσιν). See 3:2 for ανεπιλημπτος. Final clause with ινα and present subjunctive.

Provideth not for his own (των ιδιων ου προνοε). Condition of first class with ε and present active (or middle προνοειτα) indicative of προνοεω, old verb, to think beforehand. Pauline word in N. T. only here, 2Co 8:21 ; Ro 12:7 . With genitive case. He hath denied the faith (την πιστιν ηρνητα). Perfect middle indicative of old verb αρνεομα. His act of impiety belies ( Tit 1:16 ) his claim to the faith ( Re 2:13 ).

Worse than an unbeliever (απιστου χειρων). Ablative case of απιστου after the comparative χειρων. Who makes no profession of piety. Let none be enrolled as a widow (χηρα καταλεγεσθω). Present passive imperative of καταλεγω, old verb, to set down in an official list, only here in N. T. "Let a widow be enrolled," the negative coming later, "having become of no less than sixty years" (μη ελαττον ετων εξηκοντα γεγονυια).

Second perfect active participle of γινομα. For the case of ετων, see Lu 2:42 . This list of genuine widows (verses 3 , 5 ) apparently had some kind of church work to do (care for the sick, the orphans, etc.) The wife of one man (ενος ανδρος γυνη). Widows on this list must not be married a second time. This interpretation is not so clear for 3:2 , 12 ; Tit 1:6 .

If she hath brought up children (ε ετεκνοτροφησεν). Condition of first class. Late and rare word (Aristotle, Epictetus), first aorist active indicative of τεκνοτροφεω (τεκνοτροφος, from τεκνον, τρεφω), here only in N. T. Qualification for her work as leader. If she hath used hospitality to strangers (ε εξενοδοχησεν). First aorist again and same condition. Late form (Dio Cassius) of old verb ξενοδοκεω (Herodotus), to welcome strangers (ξενους δεχομα).

Only here in N. T. Hospitality another qualification for such leadership ( 3:2 ). If she hath washed the saints' feet (ε αγιων ποδας ενιψεν). Same condition and tense of νιπτω (old form νιζω), common in N. T. ( Joh 13:5 ). Proof of her hospitality, not of its being a church ordinance. If she hath relieved the afflicted (ε θλιβομενοις επηρκεσεν). Same condition and tense of επαρκεω, to give sufficient aid, old word, in N.

T. only here and verse 16 . Experience that qualified her for eleemosynary work. If she hath diligently followed (ε επηκολουθησεν). Same condition and tense of επακολουθεω, old verb, to follow close upon (επ). So here, verse 24 ; 1Pe 2:21 . In a word such a widow must show her qualifications for leadership as with bishops and deacons. But younger widows refuse (νεωτερας δε χηρας παραιτου).

Present middle imperative as in 4:7 . "Beg off from." They lack experience as above and they have other ambitions. When they have waxed wanton (οταν καταστρηνιασωσιν). First aorist (ingressive) active subjunctive of καταστρηνιαω, late compound (only here and Ignatius), to feel the impulse of sexual desire, but simplex στρηνιαω ( Re 18:7 , 9 ). Souter renders it here "exercise youthful vigour against Christ" (του Χριστου, genitive case after κατα in composition).

Condemnation (κριμα). See 3:6 . They have rejected (ηθετησαν). First aorist passive of αθετεω, late verb (first in LXX and Polybius), to reject, set aside (from αθετος). See 1Th 4:8 ; Ga 2:21 . Their first faith (την πρωτην πιστιν). "Their first pledge" (promise, contract) to Christ. It is like breaking the marriage contract. Evidently one of the pledges on joining the order of widows was not to marry.

Parry suggests a kind of ordination as with deacons and bishops (technical use of κριμα and πιστις). And withal (αμα δε κα). See Phm 1:22 for this very phrase, "and at the same time also." Such young enrolled widows have other perils also. They learn to be idle (αργα μανθανουσιν). There is no εινα (to be) in the Greek. This very idiom without εινα after μανθανω occurs in Plato and Dio Chrysostom, though unusual.

Αργα (idle) is old adjective (α privative and εργον, without work). See Mt 20:3 ; Tit 1:12 . Going about (περιερχομενα). Present middle participle of περιερχομα, old compound verb. See Ac 19:13 of strollers. From house to house (τας οικιας). Literally "the houses," "wandering around the houses." Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα κα φλυαρο).

Old word from φλυω (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N. T. Φλυαρεω in 3Jo 1:10 only in N. T. And busybodies (κα περιεργο). Old word (from περι, εργον), busy about trifles to the neglect of important matters. In N. T. only here and Ac 19:19 . See 2Th 3:11 for περιεργαζομα. Things which they ought not (τα μη δεοντα). "The not necessary things," and, as a result, often harmful.

See Tit 1:11 α μη δε (which things are not necessary). I desire (βουλομα). See 2:8 . The younger widows (νεωτερας). No article and no word for widows, though that is clearly the idea. Νεωτερας is accusative of general reference with γαμειν (to marry) the object (present infinitive active) of βουλομα. Bear children (τεκνογονειν). A compound verb here only in N.

T. and nowhere else save in Anthol. See τεκνογονια in 2:15 . Rule the household (οικοδεσποτειν). Late verb from οικοδεσποτης ( Mr 14:14 ), twice in the papyri, only here in N. T. Note that the wife is here put as ruler of the household, proper recognition of her influence, "new and improved position" (Liddon) . Occasion (αφορμην). Old word (απο, ορμη), a base to rush from, Pauline use in 2Co 5:12 ; 11:12 ; Ga 5:13 .

To the adversary (τω αντικειμενω). Dative case of the articular participle of αντικειμα, a Pauline idiom ( Php 1:28 ). Reviling (λοιδοριας). Old word (from λοιδορεω), in N. T. only here and 1Pe 3:9 . Genitive case with χαριν. Are turned aside (εξετραπησαν). Second aorist (effective) passive indicative of εκτρεπω. See 1:6 . After Satan (οπισω του Σατανα). "Behind Satan."

Late use of οπισω (behind) as a preposition. Used by Jesus of disciples coming behind (after) him ( Mt 16:24 ). That believeth (πιστη). "Believing woman." Hath widows (εχε χηρας). The "any believing woman" is one of the household-rulers of verse 14 . The "widows" here are the widows dependent on her and who are considered as candidates to be enrolled in the list.

Let her relieve them (επαρκειτω αυταις). For this verb (imperative present active) see verse 10 . Let not be burdened (μη βαρεισθω). Present passive imperative (in prohibition μη) of βαρεω, old verb (βαρος, burden), Pauline word ( 2Co 1:8 ). That are widows indeed (ταις οντως χηραις). Dative case with επαρκεση (first aorist active subjunctive with ινα, final clause).

See verse 3 for this use of οντως with χηραις "the qualified and enrolled widows." Cf. verse 9 . The elders that rule well (ο καλως προεστωτες πρεσβυτερο). See verse 1 for ordinary sense of πρεσβυτερος for "older man." But here of position in same sense as επισκοπος ( 3:2 ) as in Tit 1:5 = επισκοπος in verse 7 . Cf. Luke's use of πρεσβυτερος ( Ac 20:17 ) = Paul's επισκοπους ( Ac 20:28 ).

Προεστωτες is second perfect active participle of προιστημ (intransitive use) for which see 3:4 . Let be counted worthy (αξιουσθωσαν). Present passive imperative of αξιοω, to deem worthy ( 2Th 1:11 ). With genitive case here. Of double honour (διπλης τιμης). Old and common contract adjective (διπλοος, two-fold, in opposition to απλοος, single fold). But why "of double honour"?

See 6:1 for "of all honour." White suggests "remuneration" rather than "honour" for τιμης (a common use for price or pay). Liddon proposes "honorarium" (both honour and pay and so "double"). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. Especially those who labour in word and teaching (μαλιστα ο κοπιωντες εν λογω κα διδασκαλια).

Either those who work hard or toil (usual meaning of κοπιαω, 2Ti 2:6 ) in preaching and teaching (most probable meaning. See verse 18 ) or those who teach and preach and not merely preside (a doubtful distinction in "elders" at this time). See Tit 1:8 f . See both κοπιαω and προισταμα used for same men (elders) in 1Th 5:12 and the use of κοπιαω in 1Co 15:10 ; 16:16 .

Thou shalt not muzzle (ου φιμωσεις). Prohibition by ου and future (volitive) indicative of φιμοω (from φιμος, muzzle), old word, quoted also in 1Co 9:9 as here from De 25:4 , and for the same purpose, to show the preacher's right to pay for his work. See 1Co 9:9 for αλοωντα ( when he treadeth out the corn ). The labourer is worthy of his hire (αξιος ο εργατης του μισθου αυτου).

These words occur in precisely this form in Lu 10:7 . It appears also in Mt 10:10 with της τροφης (food) instead of του μισθου. In 1Co 9:14 Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Ac 20:35 or even the Gospel of Luke or Q (the Logia of Jesus).

There is no way to decide this question. If Luke wrote his Gospel before A. D. 62 as is quite possible and Acts by A. D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For εργατης (labourer) see Php 3:2 . Against an elder (κατα πρεσβυτερου). In the official sense of verses 17 f .

Receive not (μη παραδεχου). Present middle imperative with μη (prohibition) of παραδεχομα, to receive, to entertain. Old verb. See Ac 22:18 . Accusation (κατηγοριαν). Old word (from κατηγορος). In N. T. only here, Tit 1:6 ; Joh 18:29 in critical text. Except (εκτος ε μη). For this double construction see 1Co 14:5 ; 15:2 . At the mouth of (επ). Idiomatic use of επ (upon the basis of) as in 2Co 13:1 .

Them that sin (τους αμαρτανοντας). The elders who continue to sin (present active participle). In the sight of all (ενωπιον παντων). "In the eye of (ο εν οπ ων, the one who is in the eye of, then combined = ενωπιον) all" the elders (or even of the church). See next verse 21 and Ga 1:20 . Public rebuke when a clear case, not promiscuous gossip. May be in fear (φοβον εχωσιν).

Present active subjunctive with ινα (final clause), "may keep on having fear" (of exposure). Possibly, "the rest of the elders." The elect angels (των εκλεκτων αγγελων). For this triad of God, Christ, angels, see Lu 9:26 . "Elect" in the sense of the "holy" angels who kept their own principality ( Jude 1:6 ) and who did not sin ( 2 Peter 2:4 ). Paul shows his interest in angels in 1Co 4:9 ; 11:10 .

Observe (φυλαξηις). First aorist active subjunctive of φυλασσω, to guard, to keep ( Ro 2:26 ). Subfinal use of ινα. Without prejudice (χωρις προκριματος). Late and rare word (from προκινω, to judge beforehand), three times in the papyri, here only in N. T. "Without prejudgment." By partiality (κατα προσκλισιν). Late word from προσκλινω, to incline towards one ( Ac 5:36 ), only here in N.

T. Lay hands hastily (χειρας ταχεως επιτιθε). Present active imperative of επιτιθημ in the sense of approval (ordination) as in Ac 6:6 ; 13:3 . But it is not clear whether it is the case of ministers just ordained as in 4:14 (επιθεσις), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (verse 20 ) as suits the context.

The prohibition suits either situation, or both. Be partakers of other men's sins (κοινωνε αμαρτιαις αλλοτριαις). Present active imperative of κοινωνεω (from κοινωνος, partner) with μη in prohibition with associative instrumental case as in 2Jo 1:11 ; Ro 12:13 . On αλλοτριος (belonging to another) see Ro 14:4 . Keep thyself pure (σεαυτον αγνον τηρε). "Keep on keeping thyself pure."

Present active imperative of τηρεω. Be no longer a drinker of water (μηκετ υδροποτε). Present active imperative (prohibition) of υδροποτεω, old verb (from υδροποτης, water drinker, υδωρ, πινω), here only in N. T. Not complete asceticism, but only the need of some wine urged in Timothy's peculiar physical condition (a sort of medical prescription for this case).

But use a little wine (αλλα αινω ολιγω χρω). Present middle imperative of χραομα with instrumental case. The emphasis is on ολιγω (a little). For thy stomach's sake (δια τον στομαχον). Old word from στομα (mouth). In Homer throat, opening of the stomach (Aristotle), stomach in Plutarch. Here only in N. T. Our word "stomach." Thine often infirmities (τας πυκνας σου ασθενειας).

Πυκνος is old word, dense, frequent. In N. T. only here, Lu 5:33 ; Ac 24:26 . Ασθενειας = weaknesses, lack of strength ( Ro 8:26 ). Timothy was clearly a semi-invalid. Evident (προδηλο). "Openly plain," "plain before all." Old word, in N. T. only here and Heb 7:24 . Going before unto judgment (προαγουσα εις κρισιν). See 1:18 for προαγω. The sins are so plain that they receive instant condemnation.

And some men also they follow after (τισιν δε κα επακολουθουσιν). Associative instrumental case τισιν with επακολουθουσιν for which verb see verse 10 , "dog their steps" (Parry) like 1Pe 2:21 , not clearly manifest at first, but come out plainly at last. How true that is of secret sins. Such as are otherwise (τα αλλως εχοντα). "Those (deeds, εργα) which have it otherwise."

That is good deeds not clearly manifest. Cannot be hid (κρυβηνα ου δυναντα). Second aorist passive infinitive of κρυπτω. There is comfort here for modest preachers and other believers whose good deeds are not known and not blazoned forth. They will come out in the end. See Mt 5:14-16 . Under the yoke (υπο ζυγον). As slaves (δουλο, bondsmen). Perhaps under heathen masters ( 1Pe 2:18 ).

For the slave problem, see also Phm 1 ; Col 3:22 ; Eph 6:5 ; Tit 2:9 . See Mt 11:29 for Christ's "yoke" (ζυγον, from ζευγνυμ, to join). Their own masters (τους ιδιους δεσποτας). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave (δουλος), while κυριος has a wider outlook. Old word only here, Tit 2:9 ; 2Ti 2:21 ; 1Pe 2:18 for human masters.

Applied to God in Lu 2:29 ; Ac 4:24 , 29 and to Christ in 2 Peter 2:1 . The name of God (το ονομα του θεου). See Ro 2:24 . If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with ινα μη and present passive subjunctive (βλασφημητα). Let not despise them (μη καταφρονειτωσαν). Negative imperative active third plural of καταφρονεω, to think down on.

See 4:12 . He must not presume on the equality of Christian brotherhood not allowed by the state's laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master's position, see 1Co 7:22 ; Phm 1:16 . But rather (αλλα μαλλον). Render the Christian Master better service. They that partake of the benefit (ο της ενεργεσιας αντιλαμβανομενο).

For ευεργεσιας (genitive case after participle) see Ac 4:9 , only other N. T. example of this old word. Present middle participle of αντιλαμβανω, old verb, to take in turn, to lay fast hold of, in N. T. only here, Lu 1:54 ; Ac 20:35 . Teacheth a different doctrine (ετεροδιδασκαλε). See 1:3 for this verb, present active indicative here in condition of first class.

Consenteth not (μη προσερχετα). Also condition of first class with μη instead of ου. Προσερχομα (old verb, to come to, to approach, with dative) is common enough in N. T. ( Heb 4:16 ; 7:25 , etc.) , but in the metaphorical sense of coming to one's ideas, assenting to, here only in N. T. , but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις).

See 1:10 for υγιαινω. The words of our Lord Jesus Christ (τοις του κυριου ημων Ιησου Χριστου). Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock's opinion like 5:18 ; Ac 20:35 , at least in the Spirit of Jesus as Ac 16:7 ; 1Co 11:23 ) or objective genitive about Jesus like 2Ti 1:8 ; 1Co 1:18 . According to godliness (κατα ευσεβειαν).

Promoting (designed for) godliness as in Tit 1:1 . He is puffed up (τετυφωτα). Perfect passive indicative of τυφοω, for which see 3:6 . Knowing nothing (μηδεν επισταμενος). Present middle participle of επισταμα. Ignorance is a frequent companion of conceit. Doting (νοσων). Present active participle of νοσεω, to be sick, to be morbid over, old word, only here in N.

T. Disputes of words (λογομαχιας). Our "logomachy." From λογομαχεω ( 2Ti 2:14 ), and that from λογος and μαχομα, to fight over words, late and rare word, here only in N. T. See Plato ( Tim . 1085 F) for "wars in words" (μαχας εν λογοις). Whereof (εξ ων). "From which things." Surmisings (υπονοια). Old word from υπονοεω, to surmise, to suspect ( Ac 25:18 ), only here in N.

T. All these words are akin (envy, φθονος, strife, ερις, railings or slanders, βλασφημια), all products of an ignorant and conceited mind. Wranglings (διαπαρατριβα). Late and rare (Clem. of Alex.) double compound (δια, mutual or thorough, παρατριβα, irritations or rubbings alongside). "Mutual irritations" (Field). Corrupted in mind (διεφθαρμενων τον νουν). Perfect passive participle of διαφθειρω, to corrupt, genitive case agreeing with ανθρωπων (of men) and retaining the accusative τον νουν.

Bereft of the truth (απεστερημενων της αληθειας). Perfect passive participle of αποστερεω, old verb ( 1Co 6:8 ) with the ablative case after it (αληθειας). A way of gain (πορισμον). Late word from ποριζω, to provide, to gain. Only here in N. T. "Rich Christians." Predicate accusative with εινα (indirect assertion) in apposition with ευσεβειαν, the accusative of general reference.

With contentment (μετα αυταρκειας). Old word from αυταρκης (αυτοσ, αρκεω) as in Php 4:11 . In N. T. only here and 2Co 9:8 . This attitude of mind is Paul's conception of "great gain." Brought into (εισηνεγκαμεν, second aorist active stem with first aorist ending, common in the Koine ), carry out (εξενεγκειν, second aorist active infinitive). Note play on the prepositions εισ- and εξ-.

Food (διατροφας). Plural, supports or nourishments (from διατρεφω, to support). Old word, here only in N. T. Covering (σκεπασματα). Plural, "coverings." Late word from σκεπαζω, to cover. Here only in N. T. We shall be content (αρκεσθησομεθα). First future passive of αρκεω, to be content. Old word. See 2Co 12:9 . This is the αυταρκεια of verse 6 . There with (τουτοις).

Associative instrumental case, "with these." Desire to be rich (βουλομενο πλουτειν). The will (βουλομα) to be rich at any cost and in haste ( Pr 28:20 ). Some MSS. have "trust in riches" in Mr 10:24 . Possibly Paul still has teachers and preachers in mind. Fall into (εμπιπτουσιν εις). See on 3:6 for εν -- εις and 3:7 for παγιδα (snare). Foolish (ανοητους). See Ga 3:1 , 3 .

Hurtful (βλαβερας). Old adjective from βλαπτω, to injure, here alone in N. T. Drown (βυθιζουσιν). Late word (literary Koine ) from βυθος (bottom), to drag to the bottom. In N. T. only here and Lu 5:7 (of the boat). Drown in the lusts with the issue "in destruction and perdition" (εις ολεθρον κα απωλειαν). Not annihilation, but eternal punishment. The combination only here, but for ολεθρος, see 1Th 5:3 ; 2Th 1:9 ; 1Co 5:5 and for απωλεια, see 2Th 2:3 ; Php 3:19 .

The love of money (η φιλαργυρια). Vulgate, avaritia . Common word (from φιλαργυρος, 2Ti 3:12 , and that from φιλοσ, αργυρος), only here in N. T. Refers to verse 9 (βουλομενο πλουτειν). A root of all kinds of evil (ριζα παντων των κακων). A root (ριζα). Old word, common in literal ( Mt 3:10 ) and metaphorical sense ( Ro 11:11-18 ). Field ( Ot. Norv .) argues for "the root" as the idea of this predicate without saying that it is the only root.

Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (την φιλαργυριαν εινα μητροπολιν παντων των κακων), where "metropolis" takes the place of "root." Surely men today need no proof of the fact that men and women will commit any sin or crime for money. Reaching after (ορεγομενο). Present middle participle of ορεγω (see 3:1 ) with genitive ης (which).

Have been led astray (απεπλανηθησαν). First aorist passive indicative of αποπλαναω, old compound verb, in N. T. only here and Mr 13:22 . Have pierced themselves through (εαυτους περιεπειραν). First aorist active (with reflexive pronoun) of late compound περιπειρω, only here in N. T. Perfective use of περ (around, completely to pierce). With many sorrows (οδυναις πολλαις).

Instrumental case of οδυνη (consuming, eating grief). In N. T. only here and Ro 9:2 . O man of God (ω ανθρωπε θεου). In N. T. only here and 2Ti 3:17 , there general and here personal appeal to Timothy. Cf. De 33:1 ; 1Sa 2:27 . follow after (διωκε). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. Meekness (πραυπαθιαν).

Late compound from πραυπαθης, in Philo about Abraham, here only in N. T. Fight the good fight (αγωνιζου τον καλον αγωνα). Cognate accusative with present middle imperative of αγωνιζω, Pauline word ( 1Co 9:25 ; Col 1:29 ). Lay hold on (επιλαβου). Second (ingressive) aorist middle imperative of επιλαμβανω, "get a grip on." See same verb with genitive also in verse 19 .

Thou wast called (εκληθης). First aorist passive of καλεω as in 1Co 1:9 ; Col 3:15 . The good confession (την καλην ομολογιαν). Cognate accusative with ωμολογησας (first aorist active indicative of ομολογεω, the public confession in baptism which many witnessed. See it also in verse 13 of Jesus. Who quickeneth all things (του ζωογονουντος τα παντα). Present active participle of ζωογονεω (ζωογονος, from ζωοσ, γενω), late word to give life, to bring forth alive, in N.

T. only here and Ac 7:19 . See 1Sa 2:6 . Before Pontius Pilate (επ Ποντιου Πειλατου). Not "in the time of," but "in the presence of." Witnessed (μαρτυρησαντος). Note μαρτυρεω, not ομολογεω as in verse 12 . Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in Joh 18 . That thou keep (τηρησα σε). First aorist active infinitive of τηρεω, with accusative of general reference (σε) in indirect command after παραγγελλω.

Without spot (ασπιλον). Late adjective (α privative, σπιλος, spot, Eph 5:27 ). In inscription and papyri. Without reproach (ανεπιλημπτον). See 3:2 ; 5:7 . Until the appearing (μεχρ της επιφανειας). "Until the epiphany" (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term.

In 2Th 2:18 we have both επιφανεια and παρουσια. See Tit 2:13 ; 2Ti 1:10 ; 4:1 , 8 . In its own times (καιροις ιδιοις). Locative case. May be "in his own times." See 2:6 . Clearly not for us to figure out. Who is the blessed and only Potentate (ο μακαριος κα μονος δυναστης). "The happy and alone Potentate." Δυναστης, old word, in N. T. only here, Lu 1:52 ; Ac 8:27 (the Eunuch).

See 1:11 for μακαριος. The King of kings (ο βασιλευς των βασιλευοντων). "The King of those who rule as kings." Oriental title. So with "Lord of lords." See Re 10:16 . Who only hath immortality (ο μονος εχων αθανασιαν). "The one who alone has immortality." Αθανασια (αθανατος, α privative and θανατος), old word, in N. T. only here and 1Co 15:53 f . Domitian demanded that he be addressed as " Dominus et Deus noster ."

Emperor worship may be behind the use of μονος (alone) here. Unapproachable (απροσιτον). See Ps 104:2 . Late compound verbal adjective (α privative, προσ, ιενα, to go). Here only in N. T. Literary Koine word. Nor can see (ουδε ιδειν δυνατα). See αορατον in Col 1:15 and also Joh 1:18 ; Mt 11:27 . The "amen" marks the close of the doxology as in 1:17 . In this present world (εν τω νυν αιων).

"In the now age," in contrast with the future. That they be not high-minded (μη υψηλοφρονειν). Present active infinitive with negative in indirect command after παραγγελλε, "not to be high-minded." Only instance of the word save some MSS. of Ro 11:20 (for μη υψηλαφρονε) and a scholion on Pindar. Have their hope set (ηλπικενα). Perfect active infinitive of ελπιζω.

On the uncertainty of riches (επ πλουτου αδηλοτητ). Literary Koine word (αδηλοτης), only here in N. T. A "vigorous oxymoron" (White). Cf. Ro 6:4 . Riches have wings. But on God (αλλ' επ θεω). He alone is stable, not wealth. Richly all things to enjoy (παντα πλουσιως εις απολαυσιν). "A lavish emphasis to the generosity of God" (Parry). Απολαυσις is old word from απολαυω, to enjoy, in N.

T. only here and Heb 11:25 . That they do good (αγαθοεργειν). Late word (αγαθος, εργω), in N. T. only here and Ac 14:17 . Rich in good works (πλουτειν εν εργοις καλοις). See Lu 12:21 "rich toward God" and Mt 6:19 f. for "treasures in heaven." Ready to distribute (ευμεταδοτους). Late and rare verbal (ευ, μετα, διδωμ). Free to give, liberal. Only here in N. T.

Willing to communicate (κοινωνικους). Old adjective, ready to share, gracious, liberal again. Only here in N. T. See Ga 6:6 ; Php 4:15 . Laying up in store (αποθησαυριζοντας). Late literary word (απο and θησαυριζω), only here in N. T. Same paradox as in Mt 6:19 f. , "laying up in store" by giving it away. Which is life indeed (της οντως ζωης). See 5:3 for οντως.

This life is merely the shadow of the eternal reality to come. Guard that which is committed unto thee (την παραθηκην φυλαξον). "Keep (aorist of urgency) the deposit." Παραθηκην (from παρατιθημ, to place beside as a deposit, 2Ti 2:2 ), a banking figure, common in the papyri in this sense for the Attic παρακαταθηκη (Textus Receptus here, 2Ti 1:12 , 14 ). See substantive also in 2Ti 1:12 , 14 .

Turning away from (εκτρεπομενος). Present middle participle of εκτρεπω, for which see 1:6 ; 5:15 . Babblings (κενοφωνιας). From κενοφωνος, uttering emptiness. Late and rare compound, in N. T. only here and 2Ti 2:16 . Oppositions (αντιθεσεις). Old word (αντι, θεσις), antithesis, only here in N. T. Of the knowledge which is falsely so called (της ψευδωνυμου γνωσεως).

"Of the falsely named knowledge." Old word (ψευδησ, ονομα). Our "pseudonymous." Only here in N. T. Have erred (ηστοχησαν). First aorist active indicative of αστοχεω. See 1:6 for this word. PROBABLY EARLY AUTUMN OF 67 OR SPRING OF 68 According to the promise of the life which is in Christ Jesus (κατ' επαγγελιαν ζωης της εν Χριστω Ιησου). "With a view to the fulfilment of the promise."

See Tit 1:1 for this same use of κατα. For κατ' επαγγελιαν see Ga 3:29 . See 1Ti 4:8 for the phrase "promise of life." Here or there "life that in Christ Jesus" includes the present as well as the future. Beloved (αγαπητο). Instead of γνησιω (genuine) in 1Ti 1:2 . He had already called Timothy αγαπητον (verbal adjective of αγαπαω) in 1Co 4:17 , an incidental and strong proof that it is Paul who is writing here.

This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals. I thank (χαριν εχω). "I have gratitude." As in 1Ti 1:12 . Robinson cites examples of this phrase from the papyri. It occurs also in Lu 17:9 ; Ac 2:47 .

Χαρις in doxologies Paul uses ( 1Co 15:57 ; 2:14 ; 8:16 ; 9:15 ; Ro 6:17 ; 7:25 ). His usual idiom is ευχαριστω ( 1Co 1:4 ; Ro 1:8 ; Phm 1:4 ; Php 1:3 ) or ευχαριστουμεν ( 1Th 1:2 ; Col 1:3 ) or ου παυομα ευχαριστων ( Eph 1:16 ) or ευχαριστειν οφειλομεν ( 2Th 1:3 ). Whom I serve from my forefathers (ω λατρευω απο προγονων). The relative ω is the dative case with λατρευω (see Ro 1:9 for this verb), progressive present (I have been serving).

For προγονων (forefathers) see 1Ti 5:4 . Paul claims a pious ancestry as in Ac 24:14 ; Ac 26:5 ; Ga 2:14 ; Php 3:4-7 . In a pure conscience (εν καθαρα συνειδησε). See 1Ti 1:5 ; Ac 23:1 . Unceasing (αδιαλειπτον). Late and rare compound, in N. T. only here and Ro 9:2 which see. The adverb αδιαλειπτως is more frequent (in the papyri, literary Koine , 1Th 1:2 ; Ro 1:9 ).

The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of αδιαλειπτως (adverb) is a sort of epistolary formula (papyri, 1Th 1:2 ; 2:13 ; 5:17 ; Ro 1:9 ). Remembrance (μνειαν). Old word, in N. T. only Pauline (seven times, 1Th 1:2 ; Ro 1:9 ; Php 1:3 ). Night and day (νυκτος κα ημερας). Genitive of time, "by night and by day."

As in 1Th 2:9 ; 3:10 . Longing (επιποθων). Present active participle of επιποθεω, old word, eight times in Paul ( 1Th 3:6 ; Php 1:8 , etc.) Remembering thy tears (μεμνημενος σου των δακρυων). Perfect middle participle of μιμνησκω, old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1Co 11:2 . Probably an allusion to the scene at Miletus ( Ac 20:37 ).

Cf. Ac 20:19 . That I may be filled with joy (ινα χαρας πληρωθω). Final clause with ινα and first aorist passive subjunctive of πληροω (with genitive case χαρας), a verb common with Paul ( Ro 8:4 ; 13:8 ). Having been reminded (υπομνησιν λαβων). "Having received (second aorist active participle of λαμβανω) a reminder" (old word from υπομιμνησκω, to remind, in N.

T. only here and 1Pe 1:13 ). For the idiom see Ro 7:8 , 11 . A reminder by another while αναμνησις remembrance ( 1Co 11:24 f. ) is rather a recalling by oneself (Vincent). Of the unfeigned faith (της ανυποκριτου πιστεως). Late compound for which see 2Co 6:6 ; Ro 12:9 . Dwelt (ενωικησεν). First aorist active indicative of ενοικεω, old verb, in N. T. only in Paul ( Ro 8:11 ; Col 3:16 ).

First (πρωτον). Adverb, not adjective (πρωτη). In thy grandmother Lois (εν τη μαμμη Λωιδ). Old word, originally the infantile word for μητηρ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek ( Ac 16:1 ). Probably both grandmother and mother became Christians.

I am persuaded (πεπεισμα). Perfect passive indicative of πειθω, "I stand persuaded." In the Pastorals only here and verse 12 , common in Paul's other writings ( Ro 8:38 , etc.) For the which cause (δι' ην αιτιαν). "For which cause," stronger than διο. So in verse 12 ; Tit 1:13 . Only example of αιτια by Paul save in Ac 28:20 . I put thee in remembrance (αναμιμνησκω).

Old compound to remind ( 1Co 4:17 ; 2Co 7:15 ). That thou stir up (σε αναζωπυρειν). Present active infinitive of αναζωπυρεω, old double compound (ανα and ζωπυρον, live coal, ζωος and πυρ, then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N. T. See 1Th 5:19 for the figure of fire concerning the Holy Spirit.

See αναπτω in Lu 12:49 . The gift of God (το χαρισμα του θεου). See 1Ti 4:14 . Here Paul says μου (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See 1Co 7:7 ; Ro 6:23 ; 11:29 for the gift of God. A spirit of fearfulness (πνευμα δειλιας). Here πνευμα is the χαρισμα of verse 6 , the human spirit as endowed by the Holy Spirit ( Ro 8:15 ).

Δειλια is an old word (δειλοσ, δειδω) and always in a bad sense of cowardice, only here in N. T. Of power (δυναμεως). One of Paul's characteristic words ( Ro 1:16 ). Of love (αγαπης). One of the gifts of the Spirit ( Ga 5:22 ). "Which drives out fear" (Lock) as in 1Jo 4:18 . Of discipline (σωφρονισμου). Late Koine word (from σωφρονιζω, to control), self-control, here only in N.

T. See 1Ti 2:9 for σωφροσυνη. Be not ashamed of (μη επαισχυνθηις). First aorist (ingressive) passive subjunctive (in prohibition) of επαισχυνομα, old word, to be ashamed. Again in verse 16 without augment (επαισχυνθην), transitive use of the passive voice as often in the Koine (Robertson, Grammar , p. 818). See Ro 1:16 ; 6:21 . "Do not become ashamed" (as he had not).

The testimony of our Lord (το μαρτυριον του κυριου). For the old word μαρτυριον see 1Co 1:6 ; 2:1 . Paul probably has in mind the saying of Jesus preserved in Mr 8:38 ( Lu 9:26 ). See also 2:12 . His prisoner (τον δεσμιον αυτου). As in Php 1:12 ; Phm 1:1 , 9 ; Eph 3:1 ; 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16 ; 2:9 .

Suffer hardship with (συνκακοπαθησον). First aorist active imperative of the double compound συνκακοπαθεω, first known use and in N. T. only here and 2:3 (in eccles. writers). But κακοπαθεω, to suffer evil, is old verb ( 2:9 ; 4:5 ). Paul is fond of compounds of συν. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (συν) suffering with the Lord Jesus and Paul "for the gospel" (τω ευαγγελιω, dative case rather than associative instrumental "with").

According to the power of God (κατα δυναμιν θεου). Given by God ( 2Co 6:7 ). Called us with a holy calling (καλεσαντος κλησε αγια). Probably dative, "to a holy calling." Κλησις here apparently not the invitation, but the consecrated service, "the upward calling" ( Php 3:14 ). See 1Co 7:20 ; Eph 4:1 , 4 for the use of καλεω with κλησις. Paul often uses καλεω of God's calling men ( 1Th 2:12 ; 1Co 1:9 ; Ga 1:6 ; Ro 8:20 ; 9:11 ).

Purpose (προθεσιν). See Ro 9:11 ; Eph 1:11 for προθεσιν. Which was given (την δοθεισαν). First aorist passive articular participle agreeing with χαρις (grace), a thoroughly Pauline expression ( 1Co 3:10 ; Ro 12:3 , 6 , etc.) , only here in Pastoral Epistles. Before times eternal (προ χρονων αιωνιων). See Tit 1:2 . But hath now been manifested (φανερωθεισαν δε νυν).

First aorist passive participle of φανεροω agreeing with χαριν. See Tit 1:3 ; Col 1:26 ; 3:4 for φανεροω and the contrast made. By the appearing (δια της επιφανειας). Only here of the Incarnation (except the verb, Tit 2:11 ; 3:4 ), but for the second coming see Tit 2:13 . Who abolished death (καταργησαντος μεν τον θανατον). First aorist active participle of καταργεω, the very phrase in 1Co 15:26 ; Heb 2:14 .

Brought to light (φωτισαντος δε). First aorist active participle of φωτιζω, literary Koine word for which see 1Co 4:5 ; Eph 1:18 , to turn the light on. Life and incorruption (ζωην κα αφθαρσιαν). The opposite of θανατος, "life and immortality" (unchangeable life). For which (εις ο). For the gospel. See 1Ti 2:7 for this verse. These things (ταυτα). His imprisonment in Rome.

Yet I am not ashamed (αλλ' ουκ επαισχυνομα). Plain reference to the exhortation to Timothy in verse 8 . Him whom I have believed (ω πεπιστευκα). Dative case of the relative (ω) with the perfect active of πιστευω, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded (πεπεισμα).

See verse 5 . To guard (φυλαξα). First aorist active infinitive of φυλασσω, the very word used in 1Ti 6:20 with παραθηκην as here, to guard against robbery or any loss. That which I have committed unto him (την παραθηκην μου). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break ( Mt 6:19 f. ). See this word also in verse 14 .

Some MSS. have the more common παρακαταθηκη (a sort of double deposit, παρα, beside, down, κατα). Against that day (εις εκεινην την ημεραν). The day of Christ's second coming. See also 1:18 ; 4:8 ; 2Th 1:10 , and often in the Gospels. Elsewhere, the day of the Lord ( 1Th 5:2 ; 2Th 2:2 ; 1Co 1:8 ; 2Co 1:14 ), the day of Christ or Jesus Christ ( Php 1:6 , 10 ; 2:16 ), the day ( 1Th 5:4 ; 1Co 3:13 ; Ro 13:12 ), the day of redemption ( Eph 4:20 ), the day of judgment ( Ro 2:5 , 16 ).

The pattern of sound words (υποτυπωσιν υγιαινοντων λογων). See 1Ti 1:16 for υποτυπωσιν and 1Ti 1:10 for υγιαινω. Which (ων). Genitive plural with ηκουσας (didst hear) or attracted to case of λογων (ακουω is used either with the accusative or the genitive). That good thing which was committed unto thee (την καλην παραθηκην). Simply, "the good deposit." Guard (φυλαξον).

As in 1Ti 6:20 . God has also made an investment in Timothy (cf. verse 12 ). Timothy must not let that fail. Which dwelleth in us (του ενοικουντος εν ημιν). It is only through the Holy Spirit that Timothy or any of us can guard God's deposit with us. Are turned away from me (απεστραφησαν με). Second aorist passive (still transitive here with με) of αποστρεφω, for which verb see Tit 1:14 .

For the accusative with these passive deponents see Robertson, Grammar , p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial ( 4:16 ). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy.

Nothing else is known of Phygelus and Hermogenes except this shameful item. Grant mercy (δωιη ελεος). The phrase nowhere else in the N. T. Second aorist active optative of διδωμ, the usual form being δοιη. This is the usual construction in a wish about the future. Unto the house of Onesiphorus (τω Ονησιφορου οικω). The same phrase in 4:19 . Apparently Onesiphorus is now dead as is implied by the wish in 1:18 .

For he oft refreshed me (οτ πολλακις με ανεψυξεν). First aorist active indicative of αναψυχω, old verb, to cool again, in LXX and Koine often, here only in N. T. , but αναψυξις in Ac 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 (αλυσιν μου ουκ επαισχυνθη).

Passive deponent again (first aorist indicative) with accusative as in 1:8 . For αλυσιν (chain) see Eph 6:20 . Note absence of augment in επαισχυνθη. When he was in Rome (γενομενος εν Ρομη). Second aorist middle participle of γινομα (coming to Rome, happening in Rome). He sought me diligently and found me (σπουδαιως εζητησεν με κα ευρεν). Effective aorists both of them (first of ζητεω, second of ευρισκω).

He did it at the risk of his own life apparently. Grant to him to and mercy (δωιη αυτω ευρειν ελεος). 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 (βελτιον συ γινωσκεις). Literally, "thou knowest better (than I)," for he did those things in Ephesus where thou art.

Only N. T. example of βελτιον, in D text of Ac 10:28 . Be strengthened (ενδυναμου). Present passive imperative of ενδυναμοω. See already 1Ti 1:12 ; Ro 4:20 ; Php 4:13 ; Eph 6:10 . "Keep on being empowered," "keep in touch with the power." In the grace that is in Christ Jesus (εν τη χαριτ τη εν Χριστω Ιησου). Where the power is located. Christ is the dynamo for power only when and while we keep in touch with him.

From me (παρ' εμου). As in 1:13 . Paul was Timothy's chief teacher of Christ. Among many witnesses (δια πολλων μαρτυρων). Plutarch has δια in this sense and Field ( Ot. Norv. ) suggests that it is a legal phrase "supported by many witnesses." Not mere spectators, but testifiers. See Paul's use of δια 1Th 4:2 ; 2Co 2:4 ; Ro 2:27 ; 14:20 . Paul in 1Co 15:1-8 gives many witnesses of the resurrection of Christ.

Commit thou (παραθου). Second aorist middle imperative of παρατιθημ ( 1Ti 1:18 ) to deposit, same metaphor as παραθηκη in 1:12 , 14 . "Deposit thou." Faithful (πιστοις). "Trustworthy," "reliable," as in 1Ti 1:12 of Paul himself. Able (ικανο). Capable, qualified, as in 1Co 15:9 ; 2Co 2:16 ; 3:5 . Others also (κα ετερους). Not necessarily "different," but "others in addition."

This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda. Suffer hardship with me (συνκακοπαθησον). See 1:8 for this verb. The old preacher challenges the young one to share hardship with him for Christ.

As a good soldier (ος καλος στρατιωτης). Paul does not hesitate to use this military metaphor (this word only here for a servant of Christ) with which he is so familiar. He had already used the metaphor in 1Co 9:7 ; 2Co 10:3 f. ; 1Ti 1:18 . In Php 2:25 he called Epaphroditus "my fellow-soldier" (συνστρατιωτην μου) as he did Archippus in Phm 1:2 . No soldier on service (ουδεις στρατευομενος).

"No one serving as a soldier." See 1Co 9:7 for this old verb and 2Co 10:3 ; 1Ti 1:18 for the metaphorical use. Entangleth himself (εμπλεκετα). Old compound, to inweave (see Mt 27:29 for πλεκω), in N. T. only here and 2 Peter 2:20 . Present middle (direct) indicative. In the affairs (ταις πραγματειαις). Old word (from πραγματευομα, Lu 19:13 ), business, occupation, only here in N.

T. Of this life (του βιου). No "this" in the Greek, "of life" (course of life as in 1Ti 2:2 , not existence ζωη). Him who enrolled him as a soldier (τω στρατολογησαντ). Dative case after αρεση (first aorist active subjunctive of αρεσκω, to please, 1Th 2:4 , purpose clause with ινα) of the articular first aorist active participle of στρατολογεω, literary Koine word (στρατολογος, from στρατος and λεγω), only here in N.

T. If also a man contend in the games (εαν δε κα αθλη τις). Condition of third class with present (linear) active subjunctive of αθλεω, old and common verb (from αθλος, a contest), only this verse in N. T. , but συναθλεω in Php 1:27 . Note sharp distinction between αθλη (present subjunctive, engage in a contest in general) and αθληση (first aorist active subjunctive, engage in a particular contest).

Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (νομιμως). Old adverb, agreeably to the law, in N. T. only here and 1Ti 1:8 . Is not crowned (ου στεφανουτα). Present passive indicative of στεφανοω, old verb (from στεφανος, crown), in N. T. only here and Heb 2:7 , 9 . One apodosis for two protases. The victor in the athletic contests was crowned with a garland.

The husbandman that laboureth (τον κοπιωντα γεωργον). "The toiling tiller of the soil" (γεωργον, from γη and εργω, worker of the earth). See γεωργιον (field) in 1Co 3:9 and also 1Co 9:7 . First (πρωτον). As is natural and right. To partake (μεταλαμβανειν). Old word as in Ac 2:46 to share in. Paul elsewhere uses μετεχω as in 1Co 9:12 . Consider (νοε). Present active imperative of νοεω, old verb, to put your mind (νους) on.

See Eph 3:4 and like command in 1Co 10:15 . Understanding (συνεσιν). "Comprehension" (from συνιημ, to send together, to grasp). See Col 1:9 ; 2:2 . This is a blessed promise that calls for application. Risen from the dead (εγηγερμενον εκ νεκρων). Perfect passive participle of εγειρω, still risen as the perfect tense shows in 1Co 15:4 , 12-20 . Predicate accusative.

"Remember Jesus Christ as risen from the dead." This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in Php 2:5-11 . Of the seed of David (εκ σπερματος Δαυειδ). The humanity of Christ as in Ro 1:3 ; Php 2:7 f . According to my gospel (κατα το ευαγγελιον μου). Paul's very phrase in Ro 2:16 ; 16:25 .

Not a written gospel, but my message. See also 1Co 15:1 ; 2Co 11:7 ; Ga 1:11 ; 2:2 ; 1Ti 1:11 . Wherein (εν ω). In my gospel. I suffer hardship (κακοπαθω). "I suffer evil." Old compound (κακον, πασχω), elsewhere in N. T. , 4:5 ; Jas 5:13 . Unto bonds (μεχρ δεσμων). "Up to bonds." A common experience with Paul ( 2Co 11:23 ; Php 1:7 , 13 , 14 ; Col 4:18 ). As a malefactor (ως κακουργος), old compound (κακον, εργω, doer of evil), in N.

T. only here and Lu 23:32 ff. (of the robbers). One of the charges made against Paul. Is not bound (ου δεδετα). Perfect passive indicative of δεω, to bind. Old verb. See 1Co 7:27 , 39 ; Ro 7:2 . I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1Th 2:13 ; 1Co 14:36 ; 2Co 2:17 ; Php 1:14 ; Tit 2:5 ). For the elect's sake (δια τους εκλεκτους).

"Because of the elect." God's elect ( Ro 8:33 ; Col 3:12 ; Tit 1:1 ) for whom Paul suffered so much ( Col 1:6 ; 12:15 ; Php 2:17 ; Eph 3:1 , 13 ). That they also may obtain (ινα κα αυτο τυχωσιν). Purpose clause with second aorist (effective) active subjunctive of τυγχανω with genitive. "They as well as I," Paul means. The salvation (της σωτηριας). The final salvation "with eternal glory" (μετα δοξης αιωνιου).

This phrase only here and 1Pe 5:10 , but in 2Co 4:17 we have "eternal weight of glory." Faithful is the saying (πιστος ο λογος). The saying which follows here though it can refer to the preceding as in 1Ti 4:9 . See 1Ti 1:15 . It is possible that from here to the end of 13 we have the fragment of an early hymn. There are four conditions in these verses ( 11-13 ), all of the first class, assumed to be true.

Parallels to the ideas here expressed are found in 2Th 1:5 ; 1Co 4:8 ; 2Co 7:3 ; Ro 6:3-8 ; Col 3:1-4 . Note the compounds with συν (συναπεθανομεν, we died with , from συναποθνεσκο as in 2Co 7:3 ; συνζησομεν, we shall live with , from συνζαω as in 2Co 7:3 ; συμβασιλευσομεν, we shall reign with , from συμβασιλευω as in 1Co 4:8 ). For υπομενομεν (we endure) see 1Co 13:7 and for απιστουμεν (we are faithless) see Ro 3:3 .

The verb αρνεομα, to deny (αρνησομεθα, we shall deny, αρνησετα, he will deny, αρνησασθα, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus ( Mt 10:33 ; Lu 12:9 ), used of Peter ( Mr 14:70 ), and is common in the Pastorals ( 1Ti 5:8 ; Tit 2:12 ; 2Ti 3:5 ). Here in verse 13 it has the notion of proving false to oneself, a thing that Christ "cannot" (ου δυνατα) do.

That they strive not about words (μη λογομαχειν). Word apparently coined by Paul from λογομαχια ( 1Ti 6:4 which see), a back formation in that case. A mere war of words displeases Paul. ( Tit 3:9 ). Useful (χρησιμον). Late and rare word from χραομα, here only in N. T. To the subverting (επ καταστροφη). Old word (from καταστρεφω, to turn down or over), here only in N.

T. (except 2 Peter 2:6 in some MSS. , not in Westcott and Hort)." Because of the overthrow" (result επ, not aim), useless for this reason. Such war of words merely upsets the hearers. Give diligence (σπουδασον). First aorist active imperative of σπουδαζω, old word, as in 1Th 2:17 ; Ga 2:10 . To present (παραστησα). First aorist active infinitive of παριστημ as in Col 1:22 , 28 .

Approved unto God (δοκιμον τω θεω). Dative case θεω with δοκιμον, predicate accusative, old adjective (from δεχομα), for which see 1Co 11:19 ; 2Co 10:18 . A workman (εργατην). See 2Co 11:3 ; Php 3:2 . That needeth not to be ashamed (ανεπαισχυντον). Late double compound verbal adjective (α privative, επαισχυνω), in Josephus and here alone. Handling aright (ορθοτομουντα).

Present active participle of ορθοτομεω, late and rare compound (ορθοτομος), cutting straight, ορθος and τεμνω), here only in N. T. It occurs in Pr 3:6 ; 11:5 for making straight paths (οδους) with which compare Heb 12:13 and "the Way" in Ac 9:2 . Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω and ορθος are so used.

Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. Shun (περιιστασο). See Tit 3:9 . Babblings (κενοφωνιας). See 1Ti 6:20 . Will proceed (προκοψουσιν). Future active of προκοπτω, "will cut forward."

See Ga 1:14 ; Ro 13:12 . Further in ungodliness (επ πλειον ασεβειας). "To more of ungodliness." See Ro 1:18 ; 1Ti 2:2 . Will eat (νομην εξε). "Will have (future active of εχω) pasturage or increase" (νομη, old word from νεμω, to pasture, in N. T. only here and Joh 10:9 ). As doth gangrene (ως γαγγραινα). Late word (medical writers and Plutarch), only here in N.

T. From γραω or γραινω, to gnaw, to eat, an eating, spreading disease. Hymenaeus is probably the one mentioned in 1Ti 1:20 . Nothing is known of Philetus. Men who (οιτινες). "The very ones who." Have erred (ηστοχησαν). "Missed the mark." First aorist active indicative of αστοχεω, for which see 1Ti 1:6 ; 6:21 . That the resurrection is past already (αναστασιν ηδη γεγονενα).

Second perfect active infinitive of γινομα in indirect assertion after λεγοντες (saying) with the accusative of general reference (αναστασιν). Overthrow (ανατρεπουσιν). See Tit 1:11 . Howbeit (μεντο). Strong adversative, "however." Firm (στερεος). Old adjective, solid, compact, in N. T. only here, 1Pe 5:9 ; Heb 5:12 , 14 . See στερεωμα in Col 2:5 . For θεμελιος see 1Co 3:11 ; Rom 15:20 ; 1Ti 6:19 .

Cf. εδραιωμα in 1Ti 3:15 . Seal (σφραγις). See 1Co 9:2 ; Ro 4:11 . Knoweth (εγνω). Timeless aorist active indicative of γινωσκω. Quotation from Nu 16:5 . Let every one depart (αποστητω πας). Paraphrase of Nu 16:27 ; Isa 26:13 ; 52:11 ; Jer 20:9 . Second aorist active imperative of αφιστημ (intransitive use), "Let every one stand off from." Probably another echo of the rebellion of Korah.

In a great house (εν μεγαλη οικια). Metaphor of a palace. He doubtless has the Kingdom of God in mind, but he works out the metaphor of a great house of the rich and mighty. Vessels (σκευη). Old word σκευος. See Ro 9:21 for the same double use as here. Of gold (χρυσα). Old contracted adjective χρυσεος, only here by Paul. Of silver (αργυρα). Old contracted adjective αργυρεος, in N.

T. here, Ac 19:24 ; Re 9:20 . Of wood (ξυλινα). Old adjective, in N. T. only here and Re 9:20 . Of earth (οστρακινα). Late adjective, from οστρακον, baked clay, in LXX, in N. T. only here and 2Co 4:7 . If a man purge himself (εαν τις εκκαθαρη). Paul drops the metaphor of the house and takes up the individual as one of the "vessels." Condition of third class with first aorist active subjunctive of εκκαθαιρω, old verb, to cleanse out, in LXX, in N.

T. only here and 1Co 5:7 . From these (απο τουτων). From the vessels for dishonour of verse 20 . Sanctified (ηγιασμενον). Perfect passive participle of αγιαζω, for which verb see 1Co 6:11 . Meet for the master's use (ευχρηστον τω δεσποτω). Dative case δεσποτη (for which word see 1Ti 6:1 ) with ευχρηστον, neuter singular like ηγιασμενον agreeing with σκευος. Old verbal adjective (ευ and χραομα, to use well), useful or usable for the master.

In N. T. only here and 4:11 . See αχρηστον in Phm 11 . Prepared (ητοιμασμενον). Perfect passive participle of ετοιμαζω, in a state of readiness, old and common word, elsewhere by Paul only 1Co 2:9 (LXX). Youthful (νεωτερικας). Literary Koine word (Polybius, Josephus), only here in N. T. There are lusts peculiar to flaming youth. Flee (φευγε). Present active imperative of φευγω, old and common verb.

In this sense see 1Co 6:18 . Follow after (διωκε). Present active imperative of διωκω as if in a chase for which sense see 1Th 5:15 . Steady pursuit of these virtues like those in Ga 5:22 . Call on the Lord (επικαλουμενον τον κυριον). See 1Co 1:2 ; Ro 10:12-14 . Ignorant (απαιδευτους). Old verbal, here only in N. T. (α privative and παιδευω). Untrained, uneducated, "speculations of a half-educated mind" (Parry).

Refuse (παραιτου). See 1Ti 4:7 . They gender strifes (γεννωσιν μαχας). Present active indicative of old and common verb γενναω ( Ro 9:11 ). "They beget battles." See 2:14 . Must not strive (ου δε μαχεσθα). Rather, "it is not necessary for him to fight" (in such verbal quibbles). The negative ου goes with δε, not with the infinitive μαχεσθα. Gentle (ηπιον). Old word (from επος, speech), affable, mild, in N.

T. only here (and 1Th 2:7 in some MSS. ; W. H. have νηπιος). Teachable (διδακτικον). See 1Ti 3:2 . Forbearing (ανεξικακον). Late compound (from future of ανεχω, ανεξω, and κακον, putting up with evil). Here only in N. T. Correcting (παιδευοντα). See Tit 2:12 . "Schooling" (Parry). Oppose themselves (αντιδιατιθεμενους). Present middle (direct) participle of αντιδιατιθημ, late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.

T. If peradventure God may give (μη ποτε δωιη ο θεος). Here Westcott and Hort read the late form of the second aorist active optative of διδωμ for the usual δοιη as they do in 1:18 . But there it is a wish for the future and so regular, while here the optative with μη ποτε in a sort of indirect question is used with a primary tense δε (present) and parallel with an undoubted subjunctive ανανηψωσιν, while in Lu 3:15 μη ποτε ειε is with a secondary tense.

Examples of such an optative do occur in the papyri (Robertson, Grammar , p. 989) so that we cannot go as far as Moulton does and say that we "must" read the subjunctive δωη here ( Prolegomena , pp. 55, 193). Repentance (μετανοιαν). "Change of mind" ( 2Co 7:10 ; Ro 2:4 ). Unto the knowledge of the truth (εις επιγνωσιν αληθειας). Paul's word "full knowledge" ( Co 1:9 ).

They may recover themselves (ανανηψωσιν). First aorist active subjunctive of ανανηφω, late and rare word, to be sober again, only here in N. T. , though νηφω is in 1Th 5:6 . Out of the snare of the devil (εκ της του διαβολου παγιδος). They have been caught while mentally intoxicated in the devil's snare ( 1Ti 3:7 ). See Ro 11:9 for παγις. Taken captive (εζωγρημενο).

Perfect passive participle of ζωγρεω, old verb, to take alive (ζωοσ, αγρεω), in N. T. only here and Lu 5:10 (of Peter). "Taken captive alive." By him unto his will (υπ' αυτου εις το εκεινου θελημα). This difficult phrase is understood variously. One way is to take both αυτου and εκεινου, to refer to the devil. Another way is to take both of them to refer to God.

Another way is to take αυτου of the devil and εκεινου, of God. This is probably best, "taken captive by the devil" "that they may come back to soberness to do the will of God." There are difficulties in either view. Know this (τουτο γινωσκε). See 1Co 11:3 ; Php 1:12 . In the last days (εν εσχαταις ημεραις). See Jas 5:3 ; 1Ti 4:1 . Grievous (χαλεπο). Hard. See Eph 5:16 .

Shall come (ενστησοντα). Future middle of ενιστημ (intransitive use), old verb, to stand on or be at hand, as in 2Th 2:2 . Lovers of self (φιλαυτο). Old compound adjective (φιλοσ, αυτος), here only in N. T. Lovers of money (φιλαργυρο). Old compound adjective, in N. T. only here and Lu 16:14 . See 1Ti 6:10 . Boastful (αλαζονες). Old word for empty pretender, in N.

T. only here and Ro 1:30 . Haughty (υπερηφανο). See also Ro 1:30 for this old word. Railers (βλασφημο). See 1Ti 1:13 . Disobedient to parents (γονευσιν απειθεις). See Ro 1:30 . Unthankful (αχαριστο). Old word, in N. T. only here and Lu 6:35 . Unholy (ανοσιο). See 1Ti 1:9 . Without natural affection (αστοργο). See Ro 1:31 . Implacable (ασπονδο). Truce-breakers.

Old word, only here in N. T. though in MSS. in Ro 1:31 (from α privative and σπονδη, a libation). Slanderers (διαβολο). See 1Ti 3:11 ; Tit 2:3 . Without self-control (ακρατεις). Old word (α privative and κρατος), here only in N. T. Fierce (ανημερο). Old word (α privative and ημερος, tame), only here in N. T. No lovers of good (αφιλαγαθο). Found only here (α privative and φιλαγαθος, for which see Tit 1:8 ).

See also Php 4:8 . A papyrus describes Antoninus as φιλαγαθος and has αφιλοκαγαθια. Traitors (προδοτα). Old word (from προδιδωμ), in N. T. only here, Lu 6:16 ; Ac 7:52 . Headstrong (προπετεις). Old word (from προ and πιπτω), falling forward, in N. T. only here and Ac 19:36 . Puffed up (τετυφωμενο). Perfect passive participle of τυφοω. See 1Ti 3:6 . Lovers of pleasure (φιληδονο).

Literary Koine word (φιλοσ, ηδονη), only here in N. T. Lovers of God (φιλοθεο). Old word (φιλοσ, θεος), only here in N. T. A form of godliness (μορφωσιν ευσεβειας). For μορφωσιν, see Ro 2:20 . The outward shape without the reality. Having denied (ηρνημενο). Perfect middle participle of αρνεομα (see 2:12 f. ). Power (δυναμιν). See 1Co 4:20 . See Ro 1:29-31 for similar description.

Turn away (αποτρεπου). Present middle (direct) imperative of αποτρεπω, "turn thyself away from." Old verb, only here in N. T. See IV Macc. 1:33. That creep (ο ενδυνοντες). Old and common verb (also ενδυω) either to put on ( 1Th 5:8 ) or to enter (to slip in by insinuation, as here). See same idea in Jude 1:4 (παρεισεδυησαν), 2 Peter 2:1 (παρεισαξουσιν), Ga 2:4 (παρεισηλθον and παρεισακτους).

These stealthy "creepers" are pictured also in Tit 1:11 . Take captive (αιχμαλωτιζοντες). "Taking captive." Present active participle of αιχμαλωτιζω, for which see 2Co 10:5 ; Ro 7:23 . Silly women (γυναικαρια). Literally, "little women" (diminutive of γυνη), found in Diocles (comedian of 5 century B. C.) and in Epictetus. The word here is neuter (grammatical gender) plural.

Used contemptuously here (only N. T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." Laden with sins (σεσωρευμενα αμαρτιαις). Perfect passive participle of σωρευω, old word from Aristotle down (from σωρος, a heap) to heap up. In N. T. only here and Ro 12:20 .

Associative instrumental case αμαρτιαις. Divers (ποικιλαις). Many coloured. See Tit 3:3 . One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty.

The priestesses of Aphrodite and of Isis were illustrations ready to hand. Αγομενα (present passive participle) means "continually led astray or from time to time." Never able to come to the knowledge of the truth (μηδεποτε εις επιγνωσιν αληθειας ελθειν δυναμενα). Pathetic picture of these hypnotized women without intellectual power to cut through the fog of words and, though always learning scraps of things, they never come into the full knowledge (επιγνωσιν) of the truth in Christ.

And yet they even pride themselves on belonging to the intelligentsia! Like as (ον τροπον). "In which manner." Adverbial accusative and incorporation of the antecedent τροπον into the relative clause. Jannes and Jambres (Ιαννης κα Ιαμβρης). Traditional names of the magicians who withstood Moses ( Targum of Jonathan on Ex 7:11 ). Withstood (αντεστησαν). Second aorist active (intransitive) of ανθιστημ, to stand against, "they stood against" (with dative Μωυσε).

Same word used of Elymas in Ac 13:8 and repeated here ανθισταντα (present middle indicative). Paul here pictures the seducers of the γυναικαρια above. Corrupted in mind (κατεφθαρμενο τον νουν). Perfect passive participle of καταφθειρω, old compound, in N. T. only here in critical text. See 2Co 11:3 ; 1Ti 6:5 for διαφθειρω. The accusative νουν is retained in the passive.

Reprobate (αδοκιμο). See 1Co 9:27 ; Tit 1:16 . They had renounced their trust (πιστιν) in Christ. They shall proceed no further (ου προκοψουσιν επ πλειον). Future active of προκοπτω. See 2:16 . Folly (ανοια). Old word (from ανοος, a privative and νους), want of sense, here only in N. T. Evident (εκδηλος). Old word (εκ, δηλος, outstanding), here only in N. T.

Theirs (εκεινων). Of Jannes and Jambres ( Ex 7:12 ). Didst follow (παρηκολουθησας). First aorist active indicative of παρακολουθεω, for which see 1Ti 4:6 . Some MSS. have perfect active παρηκολουθηκας (thou hast followed). Nine associative-instrumental cases here after the verb ( teaching , διδασκαλια, Ro 12:7 ; conduct , αγωγη, old word here only in N. T. ; purpose , προθεσε, Ro 8:28 ; faith , πιστε, 1Th 3:6 ; longsuffering , μακροθυμια, Col 1:11 ; persecutions , διωγμοις, 2Th 1:4 ; sufferings , παθημασιν, 2Co 1:6 f.

). The two last items belong to verse 11 . What things befell me (οια μο εγενετο). Qualitative relative (οια) referring to actual experiences of Paul (εγενετο, second aorist middle indicative of γινομα) more fully described in 2Co 11:30-33 . The Acts of the Apostles tell of his experiences in Antioch in Pisidia ( Ac 13:14 , 45 , 50 ), in Iconium ( Ac 14:1-5 ), in Lystra ( Ac 14:6-19 ).

See also Ga 2:11 . What persecutions I endured (οιους διωγμους υπηνεγκα). Qualitative relative again with διωγμους. The verb is first aorist active indicative of υποφερω, old verb, to bear under as in 1Co 10:13 . Delivered me (με ερυσατο). First aorist middle of ρυομα, old verb, with εκ here as in 1Th 1:10 . Used again of the Lord Jesus in 4:18 . That would live godly (ο θελοντες ζηιν ευσεβως).

"Those who desire (will, determine) to live godly." Paul does not regard his experience as peculiar, but only part of the price of loyal service to Christ. Shall suffer persecution (διωχθησοντα). Future passive of διωκω, "shall be persecuted" (shall be hunted as wild beasts). Impostors (γοητες). Old word from wailers (γοαω, to bewail), professional mourners, deceivers, jugglers.

Here only in the N. T. Modern impostors know all the tricks of the trade. Shall wax worse and worse (προκοψουσιν επ το χειρον). "Shall cut forward to the worse stage." See 2:16 for προκοπτω. Χειρον is comparative of κακος, "to the worse than now." Deceiving and being deceived (πλανωντες κα πλανωμενο). Present active and present passive participles of πλαναω.

The tragedy of it all is that these seducers are able to deceive others as well as themselves. But abide thou (συ δε μενε). Emphatic contrast (συ δε), "But thou." Present active imperative of μενω, common verb, to remain. In the things which (εν οις). The antecedent to οις is not expressed ("in which things") and the relative is attracted from α accusative with εμαθες (didst learn, second aorist active indicative of μανθανω) to the case of the unexpressed antecedent (locative with εν).

Hast been assured of (επιστωθης). First aorist passive indicative of πιστοω, old verb (from πιστος, faithful), to make reliable, only here in N. T. Knowing from whom (ειδως παρα τινων). Second perfect active participle of οιδα. Note τινων (ablative case after παρα in an indirect question). The list included the O. T. prophets, Paul, Eunice, Lois. There ought to be moral authority in such personages.

From a babe (απο βρεφους). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy's recollections. See Mr 9:21 εκ παιδιοθεν, from a child. Thou has known (οιδας). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα).

"Sacred writings" or "Holy Scriptures." Here alone in N. T. , though in Josephus (Proem to Ant . 3; Apion 1, etc.) and in Philo. The adjective ιερος occurs in 1Co 9:13 of the temple worship, and γραμμα in contrast to πνευμα in 2Co 3:6 f. ; Ro 2:29 and in Joh 5:47 of Moses' writings, in Ac 28:21 of an epistle, in Ga 6:11 of letters (characters). In Ephesus there were Εφεσια γραμματα that were βεβηλα ( Ac 19:19 ), not ιερα.

To make thee wise (σε σοφισα). First aorist active infinitive of σοφιζω, old verb (from σοφος), in N. T. only here, and 2 Peter 1:16 . Which is in (της εν). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus." Every scripture inspired of God is also profitable (πασα γραφη θεοπνευστος κα ωφελιμος).

There are two matters of doubt in this clause. One is the absence of the article η before γραφη, whether that makes it mean "every scripture" or "all scripture" as of necessity if present. Unfortunately, there are examples both ways with both πας and γραφη. Twice we find γραφη in the singular without the article and yet definite ( 1Pe 2:6 ; 2 Peter 1:20 ). We have πας Ισραηλ ( Ro 11:26 ) for all Israel (Robertson, Grammar , p.

772). So far as the grammatical usage goes, one can render here either "all scripture" or "every scripture." There is no copula (εστιν) in the Greek and so one has to insert it either before the κα or after it. If before, as is more natural, then the meaning is: "All scripture (or every scripture) is inspired of God and profitable." In this form there is a definite assertion of inspiration.

That can be true also of the second way, making "inspired of God" descriptive of "every scripture," and putting εστιν (is) after κα: "All scripture (or every scripture), inspired of God, is also profitable." Inspired of God (θεοπνευστος). "God-breathed." Late word (Plutarch) here only in N. T. Perhaps in contrast to the commandments of men in Tit 1:14 . Profitable (ωφελιμος).

See 1Ti 4:8 . See Ro 15:4 . Four examples of προς (facing, with a view to, for): διδασκαλιαν, teaching; ελεγμον, reproof, in LXX and here only in N. T. ; επανορθωσιν, correction, old word, from επανορθοω, to set up straight in addition, here only in N. T. , with which compare επιδιορθοω in Tit 1:5 ; παιδειαν, instruction, with which compare Eph 6:4 . The man of God (ο του θεου ανθρωπος).

See 1Ti 6:11 . May be complete (ινα η αρτιος). Final clause with ινα and present subjunctive of ειμ. Αρτιος is old word (from root αρω, to fit), specially adapted, here only in N. T. Furnished completely (εξηρτισμενος). Perfect passive participle of εξαρτιζω, rare verb, to furnish (fit) fully (perfective use of εξ), in N. T. only here and Ac 21:5 . In Josephus.

For καταρτιζω, see Lu 6:40 ; 2Co 13:11 . I charge thee (διαμαρτυρομα). Rather, "I testify." See 1Th 4:6 . See 1Ti 5:21 for this verb and appeal to God and Christ. Who shall judge (του μελλοντος κρινειν). "The one going or about to judge" (regular idiom with μελλω). The quick and the dead (ζωντας κα νεκρους). "Living and dead." See 1Th 4:16 f . And by his appearing (κα την επιφανειαν).

Accusative of conjuration (verbs of swearing), after διαμαρτυρομα as is βασιλειαν (by his kingdom). See 1Th 5:27 . For επιφανειαν, see 1:10 ; Tit 2:13 ; 1Ti 6:14 ; 2Th 2:8 . Preach the word (κηρυξον τον λογον). First aorist active imperative of κηρυσσω. For "the word" used absolutely, see 1Th 1:6 ; Ga 6:6 . Be instant in season, out of season (επιστηθ ευκαιρως ακαιρως).

Second aorist (ingressive) active imperative of εφιστημ (intransitive use), "take a stand," "stand upon it or up to it," "carry on," "stick to it." The Vulgate has " insta ." The two adverbs are like a proverb or a play (pun) on the word καιρος. There are all sorts of seasons (καιρο), some difficult (χαλεπο, 3:1 ), some easy (ευκαιρη, 1Co 16:12 ). Reprove (ελεγξον).

First aorist active imperative of ελεγχω. "Bring to proof." Eph 5:11 . Rebuke (επιτιμησον). First aorist active imperative of επιτιμαω, to give honour (or blame) to, to chide. Common in the Gospels ( Lu 17:3 ). Exhort (παρακαλεσον). First aorist active imperative of παρακαλεω, common Pauline word. A time when (καιρος οτε). One of the ακαιρως (out of season) times.

Will not endure (ουκ ανεξοντα). Future middle (direct) of ανεχω. "Will not hold themselves back from" (Col. 3:13 ). Having itching ears (κνηθομενο την ακοην). Present middle (causative) participle of κνηθω, late and rare form of the Attic κναω, to scratch, to tickle, here only in N. T. "Getting the ears (the hearing, την ακοην) tickled." The Vulgate has πρυριεντες.

Cf. the Athenians ( Ac 17:21 ). Clement of Alexandria tells of speakers tickling (κνηθοντες) the ears of those who want to be tickled. This is the temptation of the merely "popular" preacher, to furnish the latest tickle. Will turn away their ears (την ακοην αποστρεψουσιν). Future active of old verb αποστρεφω. See 1Co 12:17 for this use of ακοη. The people stopped their ears and rushed at Stephen in Ac 7:57 .

Will turn aside (εκτραπησοντα). Second future passive of εκτρεπω. They prefer "myths" to "the truth" as some today turn away to "humanism," "bolshevism," "new thought" or any other fad that will give a new momentary thrill to their itching ears and morbid minds. But be thou sober (συ δε νηφε). Present active imperative of νηφω, for which see 1Th 5:6 , 8 . "Be sober in thy head."

Suffer hardship (κακοπαθησον). See 2:9 . Do the work of an evangelist (εργον ποιησον ευαγγελιστου). See 1Co 1:17 ; Eph 4:11 for ευαγγελιστης, gospelizer. Fulfil (πληροφορησον). First aorist active imperative of πληροφορεω, for which see Col 4:12 . In Col 4:17 Paul uses πληροω to Archippus about his ministry as he here employs πληροφορεω. Both verbs mean to fill full.

I am already being offered (ηδη σπενδομα). Present (progressive) passive indicative of σπενδω, old verb, to pour out a libation or drink offering. In N. T. only here and Php 2:17 . "What was then a possibility is now a certainty" (Parry). The sacrifice of Paul's life-blood has begun. Of my departure (της αναλυσεως μου). Our very word "analysis." Old word from αναλυω, to loosen up or back, to unloose.

Only here in N. T. , though αναλυσα for death is used by Paul in Php 1:23 which see for the metaphor. Is come (εφεστηκεν). Perfect active indicative of εφιστημ (intransitive use). See 1Th 5:3 ; Lu 21:34 . The hour has struck. The time has come. I have fought the good fight (τον καλον αγωνα ηγωνισμα). Perfect middle indicative of αγωνιζομα, a favourite figure with Paul ( 1Co 9:25 ; Col 1:29 ), with the cognate accusative αγωνα ( Php 1:27 , 30 , etc.)

The "fight" is the athletic contest of his struggle for Christ. I have finished the course (τον δρομον τετελεκα). Perfect active indicative of τελεω. He had used this metaphor also of himself to the elders at Ephesus ( Ac 20:24 ). Then the "course" was ahead of him. Now it is behind him. I have kept the faith (την πιστιν τετηρηκα). Perfect active indicative again of τηρεω.

Paul has not deserted. He has kept faith with Christ. For this phrase, see Re 14:12 . Deissmann ( Light, etc. , p. 309) gives inscriptions in Ephesus of a man who says: "I have kept faith" (την πιστιν ετηρησα) and another of a man of whom it is said: "He fought three fights, and twice was crowned." Henceforth (λοιπον). Accusative case, "for the rest." There is laid up for me (αποκειτα μο).

Present passive of αποκειμα, old verb, to be laid away. See Col 1:5 for the hope laid away. Paul's "crown of righteousness" (ο της δικαιοσυνης στεφανος, genitive of apposition, the crown that consists in righteousness and is also the reward for righteousness, the victor's crown as in 1Co 9:25 which see) "is laid away" for him. At that day (εν εκεινη τη ημερα).

That great and blessed day ( 1:12 , 18 ). The righteous judge (ο δικαιος κριτης). "The just judge," the umpire who makes no mistakes who judges us all ( 2Co 5:10 ). Shall give me (αποδωσε μο). Future active of αποδιδωμ. "Will give back" as in Ro 2:6 and in full. But also to all them that have loved his appearing (αλλα πασιν τοις ηγαπηκοσιν την επιφανειαν αυτου).

Dative case of the perfect active participle of αγαπαω, to love, who have loved and still love his second coming. Επιφανεια here can as in 1:10 be interpreted of Christ's Incarnation. Shortly (ταχεως). In verse 21 he more definitely says "before winter." Apparently the trial might drag on through its various stages. Forsook me (με εγκατελειπεν). Imperfect (MSS.

also have aorist, εγκατελιπεν) active of the old double compound verb εγκαταλειπω, for which see Ro 9:29 . Clearly in contrast to verse 9 and in the sense of 1Ti 6:17 , wilful desertion. Only mentioned elsewhere in Col 4:14 . Crescens (Κρησκης). No other mention of him. Titus to Dalmatia (Τιτος εις Δαλματιαν). Titus had been asked to rejoin Paul in Nicopolis where he was to winter, probably the winter previous to this one ( Tit 3:12 ).

He came and has been with Paul. Only Luke is with me (Λουκας εστιν μονος μετ' εμου). Luke is with Paul now in Rome as during the first Roman imprisonment ( Phm 1:24 ; Col 4:14 ). Take Mark (Μαρκον αναλαβων). Second aorist active participle of αναλαμβανω, old verb, to pick up, as in Eph 6:13 , 16 . "Pick up Mark." He is useful to me (εστιν μο ευχρηστος). See 2:21 for ευχρηστος.

Paul had long ago changed his opinion of Mark ( Col 4:10 ) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected ( Ac 15:37 ff. ). Tychicus I sent to Ephesus (Τυχικον απεστειλα εις Εφεσον). Perhaps Paul had sent him on before he came to Rome. He may have been still on the way to Ephesus.

The cloke (την φελονην). More common form φειλονη. By metathesis for φαινολη, Latin paenula , though which language transliterated the word into the other is not known. The meaning is also uncertain, though probably "cloke" as there are so many papyri examples in that sense (Moulton and Milligan, Vocabulary ). Milligan (N. T. Documents , p. 20) had previously urged "book wrap" as probable but he changed his mind and rightly so.

With Carpus (παρα Καρπω). "Beside Carpus," at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul's return from Crete. The books (τα βιβλια). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved.

The old preacher can be happy with his books. Especially the parchments (μαλιστα τας μεμβρανας). Latin membrana . The dressed skins were first made at Pergamum and so termed "parchments." These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ's sayings ( Lu 1:1-4 ). We recall that in Ac 26:24 Festus referred to Paul's learning (τα γραμματα).

He would not waste his time in prison. Alexander the coppersmith (Αλεξανδρος ο χαλκευς). Old word, only here in N. T. , for metal-worker (copper, iron, gold, etc.) Possibly the one in 1:20 , but not the one in Ac 19:33 f. unless he afterwards became a Christian. Did me much evil (μο κακα ενεδειξατο). Evidently he had some personal dislike towards Paul and possibly also he was a Gnostic.

Will render (αποδωσε). Future active of the same verb used in verse 8 , but with a very different atmosphere. Be thou ware also (κα συ φυλασσου). Present middle (direct) imperative of φυλασσω, "from whom keep thyself away." Withstood (αντεστη). Second aorist active indicative of ανθιστημ, "stood against my words." See 3:8 ; Ga 2:11 . At my first defence (εν τη πρωτη απολογια).

Original sense of "apology" as in Php 1:7 , 16 . Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. No one took my part (ουδεις μο παρεγενετο). "No one came by my side" (second aorist middle indicative of παραγινομα).

See 1Co 16:3 . But all forsook me (αλλα παντες με εγκατελειπον). Same verb and tense used of Demas above (verse 10 ), "But all were forsaking me" (one by one) or, if aorist εγκατελιπον, "all at once left me." May it not be laid to their account (μη αυτοις λογισθειη). First aorist passive optative in future wish with negative μη. Common Pauline verb λογιζομα ( 1Co 13:5 ; Ro 4:3 , 5 ).

But the Lord stood by me (ο δε κυριος μο παρεστη). Second aorist active of παριστημ (intransitive use), "took his stand by my side." See Ro 16:2 . Clearly Jesus appeared to Paul now at this crisis and climax as he had done so many times before. Strengthened me (ενεδυναμωσεν με). "Poured power into me." See Php 4:13 . That through me the message might be fully proclaimed (ινα δι' εμου το κηρυγμα πληροφορηθη).

Final clause with ινα and first aorist passive subjunctive of πληροφορεω (see verse 5 ). Either to the rulers in Rome now or, if the first imprisonment, by his release and going to Spain. And that all the Gentiles might hear (κα ακουσωσιν παντα τα εθνη). Continuation of the purpose with the aorist active subjunctive of ακουω. I was delivered out of the mouth of the lion (ερυσθην εκ στοματος λεοντος).

First aorist passive indicative of ρυομα ( 1Th 1:10 ). A proverb, but not certain what the application is whether to Nero or to Satan ( 1Th 2:18 ) or to the lion in the arena where Paul could not be sent because a Roman citizen. Will deliver me (ρυσετα με). Future middle. Recall the Lord's Prayer. Paul is not afraid of death. He will find his triumph in death ( Php 1:21 f.

). Unto his heavenly kingdom (εις την βασιλειαν αυτου την επουρανιον). The future life of glory as in 1Co 15:24 , 50 . He will save (σωσε, effective future) me there finally and free from all evil. To whom be the glory (ω η δοξα). No verb in the Greek. Paul's final doxology, his Swan Song, to Christ as in Ro 9:5 ; 16:27 . Prisca and Aquila (Πρισχαν κα Ακυλαν).

Paul's friends now back in Ephesus, no longer in Rome ( Rom 16:3 ). See 1:16 for the house of Onesiphorus. Erastus (Εραστος). See Ac 19:22 ; Ro 16:23 . Trophimus (Τροφιμον). A native of Ephesus and with Paul in Jerusalem ( Ac 20:4 ; 21:29 ). At Miletus sick (εν Μιλητω ασθενουντα). Present active participle of ασθενεω, to be weak. Probably on Paul's return from Crete.

Before winter (προ χειμωνος). Pathetic item if Paul was now in the Mamertine Dungeon in Rome with winter coming on and without his cloak for which he asked. How long he had been in prison this time we do not know. He may even have spent the previous winter or part of it here. Eubulus, Pudens, Linus, Claudia are all unknown otherwise. Irenaeus does speak of Linus.

The Lord be with thy Spirit (ο κυριος μετα του πνευματος σου). Let us hope that Timothy and Mark reached Paul before winter, before the end came, with the cloak and with the books. Our hero, we may be sure, met the end nobly. He is already more than conqueror in Christ who is by his side and who will welcome him to heaven and give him his crown. Luke, Timothy, Mark will do all that mortal hands can do to cheer the heart of Paul with human comfort.

He already had the comfort of Christ in full measure. APPARENTLY FROM NICOPOLIS According to the faith of God's elect (κατα πιστιν εκλεκτων θεου). Here κατα expresses the aim of Paul's apostleship, not the standard by which he was chosen as in Php 3:14 ; a classic idiom, repeated here with επιγνωσιν, ευσεβειαν, επιταγην, "with a view to" in each case. For "God's elect" see Ro 8:33 ; Col 3:12 .

The knowledge (επιγνωσιν). "Full knowledge," one of Paul's favourite words. For the phrase see 1Ti 2:4 . Which is according to godliness (της κατ' ευσεβειαν). "The (truth) with a view to godliness." The combination of faith and full knowledge of the truth is to bring godliness on the basis of the hope of life eternal. God who cannot lie (ο αψευδης θεος). "The non-lying God."

Old adjective (α privative and ψευδης), here only in N. T. See 2Ti 2:13 . In Polycarp's last prayer. Promised (επηγγειλατο). First aorist middle indicative of επαγγελλω. Antithesis in εφανερωσεν δε (manifested) in verse 3 (first aorist active indicative of φανεροω). Same contrast in Ro 16:25 ; Col 1:26 . Before times eternal (προ χρονων αιωνων). Not to God's purpose before time began ( Eph 1:4 ; 2Ti 1:9 ), but to definite promises ( Ro 9:4 ) made in time (Lock).

"Long ages ago." See Ro 16:25 . In his own seasons (καιροις ιδιοις). Locative case. See 1Ti 2:6 ; 6:15 . In the message (εν κηρυγματ). See 1Co 1:21 ; 2:4 for this word, the human proclamation (preaching) of God's word. Wherewith I was intrusted (ο επιστευθην). Accusative relative ο retained with the first aorist passive indicative of πιστευω as in 1Ti 1:11 .

See 1Ti 2:7 . Of God our Saviour (του σωτηρος ημων θεου). In verse 4 he applies the words "του σωτηρος ημων" to Christ. In 2:13 he applies both θεου and σωτηρος to Christ. My true child (γνησιω τεκνω). See 1Ti 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke's brother. But one can get a clear picture of him by turning to 2Co 2:13 ; 7:6-15 ; 8:6-24 ; 12:16-18 ; Ga 2:1-3 ; Tit 1:4 f.

; 3:12 ; 2Ti 4:10 . He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis ( Tit 3:12 ). After a common faith (κατα κοινην πιστιν). Here κατα does mean standard, not aim, but it is a faith (πιστιν) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes ( Jude 1:3 ).

Κοινος does not here have the notion of unclean as in Ac 10:14 ; 11:8 . For this cause (τουτου χαριν). In N. T. only here and Eph 3:1 , 14 . Paul may be supplementing oral instruction as in Timothy's case and may even be replying to a letter from Titus (Zahn). Left I thee in Crete (απελειπον σε εν Κρητη). This is the imperfect active of απολειπω, though MSS.

give the aorist active also (απελιπον) and some read κατελειπον or κατελιπον. Both are common verbs, though Paul uses καταλειπω only in 1Th 3:1 except two quotations ( Ro 11:4 ; Eph 5:31 ) and απολειπω only here and 2Ti 4:13 , 20 . Perhaps απολειπω suggests a more temporary stay than καταλειπω. Paul had apparently stopped in Crete on his return from Spain about A.

D. 65. That thou shouldest set in order (ινα επιδιορθωση). Late and rare double compound (inscriptions, here only in N. T.) , first aorist middle subjunctive (final clause with ινα) of επιδιορθοω, to set straight (ορθοω) thoroughly (δια) in addition (επ), a clean job of it. The things that were wanting (τα λειποντα). "The things that remain." See 3:13 ; Lu 18:22 .

Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it "of present defects" in Cretan character. And appoint (κα καταστησηις). Final clause still and first aorist active subjunctive of καθιστημ, the word used in Ac 6:13 about the deacons. The word does not preclude the choice by the churches (in every city, κατα πολιν, distributive use of κατα).

This is a chief point in the επιδορθωσις (White). Elders (πρεσβυτερους). See 1Ti 3:2 ; 4:17 . As I gave thee charge (ως εγω σο διεταξαμην). First aorist (constative) middle imperative of διατασσω, clear reference to previous personal details given to Titus on previous occasions. Blameless (ανεγκλητος). In a condition of first class. Used in 1Ti 3:10 of deacons which see.

That believe (πιστα). Added to what is in 1Ti 3:4 . "Believing children." Not accused of riot (μη εν κατηγορια ασωτιας). See 1Ti 5:19 for κατηγορια and Eph 5:18 for ασωτια. "Not in accusation of profligacy." Unruly (ανυποτακτα). See 1Ti 1:9 . Public disorder, out of doors. See also verse 10 . The bishop (τον επισκοπον). Same office as "elder" in 1:5 . "Elder is the title, oversight is the function" (B.

Weiss). As God's steward (ως θεου οικονομον). See 1Co 4:1 f. for Paul's idea of the bishop (elder) as God's steward (cf. 1Co 9:17 ; Col 1:25 ; Eph 3:2 ; 1Ti 1:4 ). Not self-willed (μη αυθαδη). Old word (from αυτοσ, ηδομα), self-pleasing, arrogant. In N. T. only here and 2 Peter 2:10 . Not soon angry (οργιλον). Old adjective from οργη (anger). Here only in N.

T. Vulgate, iracundum . For "brawler" and "striker" see 1Ti 3:2 . Not greedy of filthy lucre (αισχροκερδη). "Not greedy of shameful gain." Used of deacons in 1Ti 3:8 , αφιλαργυρον used of elders in 1Ti 3:3 . A lover of good (φιλαγαθον). Late double compound (φιλοσ, αγαθος). See Wisdom 7:22 . Here only in N. T. Just (δικαιον), holy (οσιον) not in 1Ti 3 . Temperate (εγκρατη).

Old and common adjective (εν, κρατος, strength), having power over, controlling, here only in N. T. Picture of self-control. Holding to (αντεχομενον). Present middle participle of αντεχω, old verb, to hold back, in middle to hold oneself face to face with, to cling to, as in 1Th 5:14 . The faithful word (του πιστου λογου). See 1Ti 1:15 ; 6:3 ; Ro 16:17 . Some would see a reference here to Christ as the Personal Logos.

That he may be able (ινα δυνατος η). Final clause with present active subjunctive. Paul several times uses δυνατος ειμ in the sense of δυναμα, with infinitive as here ( Ro 4:21 ; 11:23 ; 2Ti 1:12 ). The gainsayers (τους αντιλεγοντας). Present active participle of αντιλεγω, old word, to answer back, as in Ro 10:21 . "The talkers back." Vain talkers (ματαιολογο).

Late and rare compound, empty talkers, in Vett. Val. and here. See 1Ti 1:6 for ματαιολογια. Deceivers (φρεναπατα). Late and rare compound, in papyri, eccl. writers, here alone in N. T. "Mind-deceivers." See Ga 6:3 for φρεναπαταιν. Specially they of the circumcision (μαλιστα ο εκ της περιτομης). Same phrase in Ac 11:2 ; Ga 2:12 ; Col 4:11 . Jews are mentioned in Crete in Ac 2:11 .

Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. Whose mouths must be stopped (ους δε επιστομιζειν). Literally, "whom it is necessary to silence by stopping the mouth." Present active infinitive επιστομιζειν, old and common verb (επ, στομα, mouth), here only in N. T. To stop the mouth either with bridle or muzzle or gag. Overthrow (ανατρεπουσιν).

Old and common verb, to turn up, to overturn. In N. T. only here and 2Ti 2:18 . In papyri to upset a family by perversion of one member. Things which they ought not (α μη δε). Note subjective negative μη with indefinite relative and indicative mode. For filthy lucre's sake (αισχρου κερδους χαριν). The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch.

Paul's warnings in 1Ti 3:3 , 8 ; 6:5 reveal it as "a besetting temptation of the professional teacher" (Parry). See verse 7 above. Disgraceful gain, made in shameful ways. A prophet of their own (ιδιος αυτων προφητης). "Their own prophet." Self-styled "prophet" (or poet), and so accepted by the Cretans and by Cicero and Apuleius, that is Epimenides who was born in Crete at Cnossos.

It is a hexameter line and Callimachus quoted the first part of it in a Hymn to Zeus. It is said that Epimenides suggested to the Athenians the erection of statues to "unknown gods" ( Ac 17:23 ). Liars (ψευστα). See 1Ti 1:10 for the word. The Cretans had a bad reputation on this line, partly due to their claim to having the tomb of Zeus. Evil beasts (κακα θηρια).

"Wicked wild beasts." Lock asks if the Minotaur was partly responsible. Idle gluttons (γαστερες αργα). "Idle bellies." Blunt and forceful. See Php 3:19 "whose god is the belly" (η κοιλια). Both words give the picture of the sensual gormandizer. Testimony (μαρτυρια). Of the poet Epimenides. Paul endorses it from his recent knowledge. Sharply (αποτομως). Old adverb from αποτομος (from αποτεμνω, to cut off), in N.

T. only here and 2Co 13:10 , "curtly," "abruptly." It is necessary to appear rude sometimes for safety, if the house is on fire and life is in danger. That they may be sound (ινα υγιαινωσιν). Final clause with ινα and present active subjunctive of υγιαινω, for which verb see on 1Ti 1:10 . See 1Ti 1:4 for προσεχÂω and μυθοις, only here we have Jewish (Ιουδαικοις) added.

Perhaps a reference to the oral traditions condemned by Christ in Mr 7:2-8 . See also Col 2:22 , apparently Pharisaic type of Gnostics. Who turn away from the truth (αποστρεφομενων). Present middle (direct) participle of αποστρεφω, "men turning themselves away from the truth" (accusative according to regular idiom). "The truth" ( 1Ti 4:3 ) is the gospel ( Eph 4:21 ).

To them that are defiled (τοις μεμιαμμενοις). Perfect passive articular participle of μιαινω, old verb, to dye with another colour, to stain, in N. T. only here, Jude 1:8 ; Heb 12:15 . See μεμιαντα (perf. pass. indic.) in this verse. Μολυνω ( 1Co 8:7 ) is to smear. Unbelieving (απιστοις). As in 1Co 7:12 f. ; 1Ti 5:8 . The principle or proverb just quoted appears also in 1Co 6:12 ; 10:23 ; Ro 14:20 .

For the defilement of mind (νους) and conscience (συνειδησις) in both Gentile and Jew by sin, see Ro 1:18-2:29 . They profess (ομολογουσιν). Present active indicative of ομολογεω, common verb (ομου, λεγω) as in Ro 10:10 f . Ειδενα (know) is second perfect active infinitive of οιδα in indirect assertion. By their works (τοις εργοις). Instrumental case. They deny (αρνουντα).

Present middle of αρνεομα, old verb, common in the Gospels and the Pastoral Epistles ( 1Ti 5:8 ; Tit 2:12 ; 2Ti 2:12 ). Abominable (βδελυκτο). Verbal adjective from βδελυσσομα. Only in LXX and here. Disobedient (απειθεις). See Ro 1:30 . Reprobate (αδοκιμο). See on 1Co 9:27 ; Ro 1:28 . But speak thou (συ δε λαλε). In contrast to these Pharisaic Gnostics in Crete.

Befit (πρεπε). Old verb to be becoming, seemly. See 1Ti 2:10 ; Eph 5:3 . With dative case διδασκαλια. Sound (υγιαινουση). Healthful as in 1:13 ; 2:2 ; 1Ti 1:10 , common word in the Pastorals. Aged men (πρεσβυτας). See Phm 1:9 for this word. For discussion of family life see also Co 3:18-4:1 ; Eph 5:22-6:9 ; 1Ti 5:1-6:2 . For the adjectives here see 1Ti 3:2 , 8 ; for the substantives see 1Ti 6:11 .

Aged women (πρεσβυτιδας). Old word, feminine of πρεσβυτης, only here in N. T. See πρεσβυτερας in 1Ti 5:2 . Reverent (ιεροπρεπεις). Old word (ειροσ, πρεπε). Only here in N. T. Same idea in 1Ti 2:10 . Like people engaged in sacred duties (Lock). In demeanour (εν καταστηματ). Late and rare word (inscriptions) from καθιστημ, deportment, only here in N. T. Not slanderers (μη διαβολους).

See 1Ti 3:11 ; 2Ti 3:3 . Nor enslaved to much wine (μηδε οινω πολλω δεδουλωμενας). Perfect passive participle of δουλοω, with dative case οινω. See 1Ti 3:8 . "It is proved by experience that the reclamation of a woman drunkard is almost impossible" (White). But God can do the "impossible." Teachers of that which is good (καλοδιδασκαλους). Compound word found here alone, bona docentes (teaching good and beautiful things).

A sorely needed mission. That they may train (ινα σωφρονιζωσιν). Purpose clause, ινα and present active subjunctive of σωφρονιζω, old verb (from σωφρων, sound in mind, σαοσ, φρην, as in this verse), to make sane, to restore to one's senses, to discipline, only here in N. T. To love their husbands (φιλανδρους εινα). Predicate accusative with εινα of old adjective φιλανδρος (φιλοσ, ανηρ, fond of one's husband), only here in N.

T. Ανηρ means man, of course, as well as husband, but only husband here, not "fond of men" (other men than their own). To love their children (φιλοτεκνους). Another old compound, here only in N. T. This exhortation is still needed where some married women prefer poodle-dogs to children. Workers at home (οικουργους). So the oldest MSS. (from οικοσ, εργου) instead of οικουρους, keepers at home (from κοισο, ουρος, keeper).

Rare word, found in Soranus, a medical writer, Field says. Cf. 1Ti 5:13 . "Keepers at home" are usually "workers at home." Kind (αγαθας). See Ro 5:7 . See Col 3:18 ; Eph 5:22 for the same use of υποτασσομα, to be in subjection. Note ιδιοις (their own). See 1Ti 6:1 for the same negative purpose clause (ινα μη βλασφημητα). The younger men (τους νεωτερους). Just one item, besides "likewise" (οσαυτως as in 3 ; 1Ti 2 , 9 ), "to be soberminded" (σωφρονειν, old verb as in Rom 12:3 ).

It is possible to take "in all things" (περ παντα) with σωφρονειν, though the editors take it with verse 7 . Shewing thyself (σεαυτον παρεχομενος). Present middle (redundant middle) participle of παρεχω with the reflexive pronoun σεαυτον as if the active voice παρεχων. The Koine shows an increasing number of such constructions (Robertson, Grammar , p. 811). See active in 1Ti 1:4 .

An ensample (τυπον). For this word see 2Th 3:9 ; Php 3:17 . Uncorruptness (αφθοριαν). Only example, from late adjective αφθορος (α privative and φθειρω). Sound (υγιÂη, Attic usually υγιÂα in accusative singular), elsewhere in Pastorals participle υγιανÂων (verse 1 ). That cannot be condemned (ακαταγνωστον). Only N. T. example (verbal, α privative and καταγνωστος) and in IV Macc.

4:47. Deissmann ( Bible Studies , p. 200) quotes it from an inscription and the adverb from a papyrus. He that is of the contrary part (ο εξ εναντιας). "The one on the opposite side" (your opponent). Cf. verse 9 ; 1Ti 5:14 . May be ashamed (ινα εντραπη). Final clause with ινα and second aorist passive subjunctive of εντρεπω, to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2Th 3:14 ; 1Co 4:14 .

This sense in the papyri. Evil (φαυλον). Old word, easy (easy morals), worthless; bad, as in 2Co 5:10 . Servants (δουλους). "Slaves." Supply "exhort" (παρακαλε). See 1Ti 6:1 for "masters" (δεσποταις). Well-pleasing (ευαρεστους). See on 2Co 5:9 . Not gainsaying (μη αντιλεγοντας). "Not answer back." See Ro 10:21 . Not purloining (μη νοσφιζομενους). Present middle participle of νοσφιζω, old verb (from νοσφ, apart), in middle to set apart for oneself, to embezzle, in N.

T. only here and Ac 5:2 f . Fidelity (πιστιν). See Ga 5:22 ; 1Ti 5:12 for πιστις in the sense of faithfulness. Nowhere else in the N. T. do we have αγαθη with πιστις as here, but an Oxyr. papyrus (iii. 494, 9) has this very phrase (πασαν πιστιν ενδεικνυμενη). Westcott and Hort put αγαπην in the margin. See 3:2 . That they may adorn (ινα κοσμωσιν). Final clause with ινα and present active subjunctive.

See 1Ti 2:9 for κοσμεω. Paul shows slaves how they may "adorn" the teaching of God. Hath appeared (επεφανη). "Did appear," the first Epiphany (the Incarnation). Second aorist passive indicative of επιφαινω, old verb, in N. T. here, 3:4 ; Lu 1:79 ; Ac 27:20 . Bringing salvation (σωτηριος). Old adjective from σωτηρ (Saviour), here alone in N. T. except το σωτηριον (salvation, "the saving act") in Lu 2:30 ; 3:6 ; Eph 6:17 .

Instructing (παιδευουσα). See 1Ti 1:20 . Ungodliness (ασεβειαν). See Ro 1:18 . Worldly lusts (τας κοσμικας επιθυμιας). Aristotle and Plutarch use κοσμικος (from κοσμος) about the universe as in Heb 9:1 about the earthly. Here it has alone in N. T. the sense of evil "in this present age" as with κοσμος in 1Jo 2:16 . The three adverbs set off the opposite (soberly σωφρονως, righteously δικαιως, godly ευσεβως).

Looking for (προσδεχομενο). Present middle participle of προσδεχομα, old verb, the one used of Simeon ( Lu 2:25 ) and others ( Lu 2:38 ) who were looking for the Messiah. The blessed hope and appearing of the glory (την μακαριαν ελπιδα κα επιφανειαν της δοξης). The word επιφανεια (used by the Greeks of the appearance of the gods, from επιφανησ, επιφαινω) occurs in 2Ti 1:10 of the Incarnation of Christ, the first Epiphany (like the verb επεφανη, Tit 2:11 ), but here of the second Epiphany of Christ or the second coming as in 1Ti 6:14 ; 2Ti 4:1 , 8 .

In 2Th 2:8 both επιφανεια and παρουσια (the usual word) occur together of the second coming. Of our great God and Saviour Jesus Christ (του μεγαλου θεου κα σωτηρος Ιησου Χριστου). This is the necessary meaning of the one article with θεου and σωτηρος just as in 2 Peter 1:1 , 11 . See Robertson, Grammar , p. 786. Westcott and Hort read Χριστου Ιησου. Who gave himself for us (ος εδωκεν εαυτον υπερ ημων).

Paul's great doctrine ( Ga 1:4 ; 2:20 ; 1Ti 2:6 ). That he might redeem us (ινα λυτρωσητα). Final clause, ινα and the aorist middle subjunctive of λυτροω, old verb from λυτρον (ransom), in N. T. only here, Lu 24:21 ; 1Pe 1:18 . Purify to himself (καθαριση εαυτω). Final clause with first aorist active subjunctive of καθαριζω, for which verb see Eph 5:26 . Lawlessness (ανομιας).

See 2Th 2:3 . A people for his own possession (λαον περιουσιον). A late word (from περιειμ, to be over and above, in papyri as well as περιουσια), only in LXX and here, apparently made by the LXX, one's possession, and so God's chosen people. See 1Pe 2:9 (λαος εις περιποιησιν). Zealous of good works (ζηλωτην καλων εργων). "A zealot for good works." Substantive for which see 1Co 14:12 ; Ga 1:14 .

Objective genitive εργων. With all authority (μετα πασης επιταγης). See 1Co 7:6 ; 2Co 8:8 . Assertion of authority is sometimes necessary. Let no man despise thee (μηδεις σου περιφρονειτω). Present active imperative in prohibition of περιφρονεω, old verb, only here in N. T. , to think around (on all sides). Literally, "let no man think around thee" (and so despise thee).

In 1Ti 4:12 it is καταφρονειτω (think down on), a stronger word of scorn, but this one implies the possibility of one making mental circles around one and so "out-thinking" him. The best way for the modern minister to command respect for his "authority" is to do thinking that will deserve it. To be in subjection to rulers, to authorities, to be obedient (αρχαις εξουσιαις υποτασσεσθα πειθαρχειν).

Remarkable double asyndeton, no κα (and) between the two substantives or the two verbs. Πειθαρχειν (to obey), old verb (from πειθομαι, αρχη), in N. T. only here and Ac 27:21 . To be ready unto every good work (προς παν εργον αγαθον ετοιμους εινα). Pauline phrase ( 2Co 9:8 ; 2Ti 2:21 ; 3:17 ), here adjective ετοιμος ( 2Co 9:5 ), there verb. To speak evil (βλασφημειν).

See Col 3:8 ; 1Ti 6:4 . Not to be contentious (αμαχους εινα). "To be non-fighters" ( 1Ti 3:3 ), originally "invincible." Gentle (επιεικεις). See 1Ti 3:3 . Meekness (πραυτητα). Πραοτητα. See Col 3:12 . Aforetime (ποτε). "Once" in our unconverted state as in Eph 2:3 . Foolish (ανοητο). See Ro 1:14 , 21 . Disobedient (απειθεις). See Ro 1:30 . Deceived (πλανωμενο).

Present passive participle of πλαναω though the middle is possible. Divers lusts (ηδοναις ποικιλαις). "Pleasures" (ηδοναις from ηδομα, old word, in N. T. only here, Lu 8:14 ; Jas 4:1 , 3 ; 2 Peter 2:13 ). Ποικιλαις (old word) is many-coloured as in Mr 1:34 ; Jas 1:2 ; 2Ti 3:6 , etc. Living (διαγοντες). See 1Ti 3:6 (supply βιον). In malice (εν κακια). See Ro 1:29 .

Envy (φθονω). See Ro 1:29 . Hateful (στυγητο). Late passive verbal from στυγεω, to hate. In Philo, only here in N. T. Hating one another (μισουντες αλληλους). Active sense and natural result of being "hateful." The kindness (η χρηστοτης). See Ro 2:4 for this very word used of God as here. His love toward man (η φιλανθρωπια). "The philanthrophy of God our Saviour."

Old word from φιλανθρωπος, for love of mankind, in N. T. only here and Ac 28:2 . Appeared (επεφανη). See 2:11 and here as there the Incarnation of Christ. See 1Ti 1:1 for σωτηρ with θεος (God). Done (not in the Greek, only the article τÂων), "not as a result of works those in righteousness which we did." Same idea as in Ro 3:20 f . According to his mercy he saved us (κατα το αυτου ελεος εσωσεν).

See Ps 109:26 ; 1Pe 1:3 ; Eph 2:4 . Effective aorist active indicative of σωζω. Through the washing of regeneration (δια λουτρου παλινγενεσιας). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N. T. ( Mt 19:28 with which compare αποκαταστασια in Ac 3:21 , and here in personal sense of new birth).

For λουτρον, see Eph 5:26 , here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Ro 6:3-6 , the immersion is the picture or the symbol of the new birth, not the means of securing it. And renewing of the Holy Spirit (κα ανακαινωσεως πνευματος αγιου). "And renewal by the Holy Spirit" (subjective genitive). For the late word ανακαινωσις, see Ro 12:2 .

Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men. Which (ου). Genitive case by attraction from ο (grammatical gender) to the case of πνευματος αγιου. We do not have grammatical gender (only natural) in English. Hence here we should say "whom," even if it does not go smoothly with εξεχεεν (he poured out, second aorist active indicative of εκχεω).

The reference is to the great Pentecost ( Ac 2:33 ) as foretold by Joel ( Joe 2:28 ). Richly (πλουσιως). Then and to each one in his own experience. See Ro 10:12 ; 1Ti 6:17 . Being justified by his grace (δικαιωθεντες τη εκεινου χαριτ). First aorist passive participle of δικαιοω and instrumental case of χαρις as in Ro 3:24 ; 5:1 . That we might be made heirs (ινα κληρονομο γενηθωμεν).

Purpose with ινα and first aorist passive of γινομα. See Ro 4:13 ; 8:17 . The saying (ο λογος). In verses 4-7 . I will (βουλομα). See 1Ti 2:8 . That thou affirm confidently (σε διαβεβαιουσθα). Indirect command. For the verb see 1Ti 1:7 . That they may be careful (ινα φροντιζωσιν). Sub-final use of ινα with present active subjunctive of φροντιζω, old verb, only here in N.

T. To maintain good works (καλων εργων προιστασθα). Present middle infinitive of προιστημ, intransitive use, to stand before, to take the lead in, to care for. Paul is anxious that "believers" may take the lead in good works. Fightings about the law (μαχας νομικας). "Legal battles." See 1Ti 6:4 ; 2Ti 2:23 . Wordy fights about Mosaic and Pharisaic and Gnostic regulations.

Shun (περιιστασο). Present middle imperative of περιιστημ, intransitive, step around, stand aside ( 2Ti 2:16 ). Common in this sense in the literary Koine . Unprofitable (ανωφελεις). Old compound adjective (α privative and οφελος), in N. T. only here and Heb 7:18 . Heretical (αιρετικον). Old adjective from αιρεσις (αιρεομα, to choose), a choosing of a party (sect, Ac 5:17 ) or of teaching ( 2 Peter 2:1 ).

Possibly a schism had been started here in Crete. Refuse (παραιτου). Present middle imperative of παραιτεω, to ask from, to beg off from. See same form in 1Ti 4:7 ; 5:11 . Possibly an allusion here to Christ's directions in Mt 18:15-17 . Is perverted (εξεστραπτα). Perfect passive indicative of εκστρεφω, old word to turn inside out, to twist, to pervert. Only here in N.

T. Self-condemned (αυτοκατακριτος). Only known example of this double compound verbal adjective (αυτοσ, κατα, κρινω). When I shall send (οταν πεμψω). Indefinite temporal clause with οταν and the first aorist active subjunctive (or future indicative) of πεμπω (same form). Artemas (Αρτεμαν). Perhaps abbreviation of Artemidorus. Nothing more is known of him. Or Tychicus (η Τυχικον).

Paul's well-known disciple ( Col 4:7 ; Eph 6:21 ; 2Ti 4:12 ). To Nicopolis (εις Νικοπολιν). Probably in Epirus, a good place for work in Dalmatia ( 2Ti 4:10 ). I have determined (κεκρικα). Perfect active indicative. I have decided. To winter there (εκε παραχειμασα). First aorist active infinitive of παραχειμαζω, a literary Koine word for which see Ac 27:12 ; 1Co 16:6 .

Zenas the lawyer (Ζηναν τον νομικον). Possibly abbreviation of Zenodorus and may be one of the bearers of the Epistle with Apollos. Probably an expert in the Mosaic law as the word means in the Gospels. A converted Jewish lawyer. The Latin term is jurisconsultum for νομικον. Apollos (Απολλων). Paul's friend ( Ac 18:24-19:1 ; 1Co 1:12 ff. ). Set forward (προπεμψον).

First aorist active imperative of προπεμπω, old verb, to send on ahead ( 1Co 16:6 , 11 ; Ro 15:24 ). That nothing be wanting unto them (ινα μηδεν αυτοις λειπη). Purpose with ινα and present (or second aorist λιπη, some MSS.) subjunctive of λειπω, old verb to leave, to remain, to lack. With dative case here (αυτοις). Our people (ο ημετερο). "Our folks." The Cretan converts, not just Paul's friends.

Let learn (μανθανετωσαν). Present active imperative, keep on learning how. To maintain (προιστασθα). See verse 8 . For necessary uses (εις αναγκαιας χρειας). "For necessary wants." No idlers wanted. See 1Th 4:12 ; 2Th 3:10 f . Unfruitful (ακαρπο). See 1Co 14:14 ; Eph 5:11 . That love us (τους φιλουντας ημας). Paul craved the love of his friends as opposed to 2:8 .

BY WAY OF INTRODUCTION This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus ( Col 4:7-9 ) as the bearer also of the so-called Epistle to the Ephesians ( Eph 6:21 f. ). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time.

Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in verse 19 it constitutes a note in his own hand to Philemon for what Onesimus may owe him.

Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men. A prisoner of Christ Jesus (δεσμιος Χριστου Ιησου). As verse 9 and in Eph 3:1 ; 4:1 . Old adjective from δεσμος (bond, δεω, to bind). Apparently used here on purpose rather than αποστολος as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand.

Timothy (Τιμοθεος). With Paul in Ephesus ( Ac 19:22 ) and probably known to Philemon. Associated with Paul also in I and II Thess. , II Cor. , Philipp. , Col. To Philemon (Φιλημον). A resident of Colossae and a convert of Paul's (verse 19 ), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia ( Ac 19:9 f.

, 26 ; 1Co 16:19 ). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's Metamorphoses ), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," συνεργω ημων) and was beloved (αγαπητω) by Paul. To Apphia our sister (Απφια τη αδελφη). Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon.

"Sister" is in the Christian sense. To Archippus (Αρχιππω). Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Col 4:17 to imply. Fellow-soldier (συνστρατιωτη). Old word, only here and Php 2:25 in N. T. In metaphorical sense.

Perhaps while Paul was in Ephesus. To the church in thy house (τη κατ' οικον σου εκκλησια). The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T. ). See Ac 12:12 for Mary's house in Jerusalem, 1Co 16:19 for the house of Aquila and Prisca in Ephesus, Ro 16:5 for the house of Prisca and Aquila in Rome, Col 4:15 for the house of Nympha in Laodicea.

Always (παντοτε). Goes with ευχαριστω though so far away in the Greek sentence. Making mention of thee (μνειαν σου ποιουμενος). See 1Th 1:2 for this phrase. In (επ). Upon the occasion of. Hearing (ακουων). Through Epaphras ( Col 1:7 , 8 ; 4:12 ), possibly from Onesimus also. And towards all the saints (κα εις παντας τους αγιους). He spoke of "thy love and faith" (σου την αγαπην κα την πιστιν) "towards the Lord Jesus" (προς τον Κυριον Ιησουν) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm ( Ga 4:4 ) also.

That (οπως). Rather than the more common final particle ινα. Connected with μνειαν ποιουμενος. The fellowship of thy faith (η κοινωνια της πιστεως σου). Partnership like Php 1:5 in (objective genitive, πιστεως). Effectual (ενεργης). Common adjective, like ενεργος (at work), in N. T. only here, 1Co 16:9 ; Heb 4:12 . Papyri use ενεργος of a mill in working order, of ploughed land, etc.

In you (εν υμιν). Some MSS. have εν ημιν (in us), itacism and common. I had (εσχον). Ingressive second aorist active indicative of εχω, not ειχομην as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon's activity (verse 5 ). The hearts (τα σπλαγχνα). See Php 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature.

Have been refreshed (αναπεπαυτα). Perfect passive indicative of old compound verb αναπαυω as in Mt 11:28 , a relief and refreshment whether temporary ( Mr 6:31 ) or eternal ( Re 14:13 ). Though I have (εχων). Concessive participle (present active). That which is befitting (το ανηκον). Neuter singular accusative of the articular participle (present active) of ανηκω, to come up to requirements and so to be befitting.

For idea in ανηκω, see Col 3:18 ; Eph 5:4 . This idiom is in later writers. I rather beseech (μαλλον παρακαλω). Rather than command (επιτασσω) which he has a perfect right to do. Paul the aged (Παυλος πρεσβυτης). Paul is called νεανιας (a young man) at the stoning of Stephen ( Ac 7:58 ). He was perhaps a bit under sixty now. Hippocrates calls a man πρεσβυτης from 49 to 56 and γερων after that.

The papyri use πρεσβυτης for old man as in Lu 1:18 of Zacharias and in Tit 2:2 . But in Eph 6:20 Paul says πρεσβευω εν αλυσε (I am an ambassador in a chain). Hence Lightfoot holds that here πρεσβυτης = πρεσβευτης because of common confusion by the scribes between υ and ευ. In the LXX four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions.

Undoubtedly ambassador (πρεσβευτης) is possible here as in Eph 6:20 (πρεσβευω) though there is no real reason why Paul should not term himself properly "Paul the aged." For my child (περ του εμου τεκνου). Tender and affectionate reference to Onesimus as his spiritual child. Whom I have begotten in my bonds (ον εγεννησα εν τοις δεσμοις). First aorist active indicative of γενναω, to beget.

See 1Co 4:15 for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself. Onesimus (Ονησιμον). A common name among slaves and made like Chresimus, Chrestus. The word is from ονησις (profit) and that from ονινημ, to profit, to help. Who was aforetime unprofitable to thee (τον ποτε σο αχρηστον). "The once to thee useless one."

Play (pun) on the meaning of the name Onesimus (ονησιμος, useful) as once "useless" (αχρηστος, verbal adjective, α privative and χραομα, to use). But now is profitable to thee and to me (νυν δε σο κα εμο ευχρηστον). "But now to thee and to me useful." Still further play on the name Onesimus by ευχρηστον (verbal adjective from ευ and χραομα, to use). Ethical dative here (σοι, εμο).

I have sent back (ανεπεμψα). Epistolary aorist. As it will look when Onesimus arrives. In his own person (αυτον). "Himself," intensive pronoun with ον (whom). My very heart (τα εμα σπλαγχνα). As in verse 7 . He almost loves Onesimus as his own son. I would fain have kept (εβουλομην κατεχειν). Imperfect middle and present infinitive, "I was wishing to hold back."

Again from the standpoint of the arrival of Onesimus. In thy behalf (υπερ σου). So "in thy stead," "in place of thee." He might minister (διακονη). Present active subjunctive (retained after εβουλομην) with ινα, purpose continued, "that he might keep on ministering." Without thy mind (χωρις της σης γνωμης). Judgment, purpose ( 1Co 1:10 ; 7:25 ). Ablative case with χωρις (apart from).

I would do nothing (ουδεν ηθελησα ποιησα). First aorist active indicative of θελω, I decided, I wished, decision reached (cf. εβουλομην in verse 13 . Thy goodness (το αγαθον σου). Neuter articular adjective (thy good deed). As of necessity (ως κατα αναγκην). "As if according to compulsion." See 2Co 9:7 . But of free will (αλλα κατα εκουσιον). According to what is voluntary ( Nu 15:3 ).

Perhaps τροπον (way, manner) is to be understood with the adjective εκουσιος (old word, here alone in N. T.) , from εκων ( 1Co 9:17 ; Ro 8:20 ). Perhaps (ταχα). Old adverb, in N. T. only here and Ro 5:7 . That thou shouldst have him (ινα αυτον απεχηις). Final clause with ινα and present active subjunctive of απεχω, to have back, "that thou might keep on having him back."

For ever (αιωνιον). "Eternal," here and hereafter. Surely a noble thing for Paul to say and a word that would touch the best in Philemon. No longer as a servant (ουκετ ως δουλον). "No longer as a slave." So it has to be here. So it should be always. Paul sends Onesimus, the converted runaway slave, back to his legal master, but shows that he expects Philemon the Christian to treat Onesimus as a brother in Christ, not as a slave.

But more than a servant (αλλ' υπερ δουλον). "But beyond a slave." A brother beloved (αδελφον αγαπητον). A brother in Christ. How much rather to thee (ποσω δε μαλλον σο). "By how much more to thee," because of Philemon's legal ownership of this now Christian slave. "In the flesh Philemon had the brother for a slave; in the Lord he had the slave for a brother" (Meyer).

If then thou countest me a partner (ε ουν με εχεις κοινωνον). As I assume that you do, condition of the first class. Receive him as myself (προσλαβου αυτον ως εμε). "Take him to thyself (indirect second aorist middle of προσλαμβανω as in Ac 18:26 ) as myself." Surpassing delicacy and consummate tact. These words sound the death-knell of human slavery wherever the spirit of Christ is allowed to have its way.

It has been a long and hard fight to break the shackles of human bondage even in Christian countries and there are still millions of slaves in pagan and Mohammedan lands. Paul wrote these words with wisdom and courage and sincerity. But if he hath wronged thee at all (ε δε τ ηδικησε σε). Condition of the first class, assumed to be true. Onesimus did wrong (ηδικησε, first aorist active indicative of αδικηο, to wrong, without justice).

He had probably robbed Philemon before he ran away. Or oweth (η οφειλε). Delicate way of putting the stealing. Put that to mine account (τουτο εμο ελλογα). Present active imperative of ελλογαω. In the Koine verbs in -εω often appear in -αω like ελεεω, ελεαω. So with ελλογεω as ελλογαω, late verb in inscriptions and papyri (Deissmann, Light, etc. , p. 84), though in N.

T. only here and Ro 5:13 . It means to set to one's account. Write (εγραψα). Epistolary aorist. With mine hand (τη εμη χειρ). Instrumental case and a note of hand that can be collected. See 2Th 3:17 ; 1Co 16:21 ; Col 4:18 . I will repay it (εγω αποτισω). Future active indicative of αποτινω (αποτιω) to pay back, to pay off. The more usual word was αποδωσω. This is Paul's promissory note.

Deissmann ( Light, etc. , p. 331) notes how many of the papyri are concerning debts. That I say not (ινα μη λεγω). Neat idiom as in 2Co 9:4 , delicately reminding Philemon that Paul had led him also to Christ. Thou owest to me even thine own self besides (κα σεαυτον μο προσοφειλεις). Old verb, only here in N. T. , Paul using the verb οφειλω of verse 18 with προς added.

He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. Let me have joy of thee (εγω σου οναιμην). Second aorist middle optative of ονινημ, old verb, only here in N. T. Optative the regular construction for a wish about the future. "May I get profit from thee in the Lord." Refresh my heart in Christ (αναπαυσον μου τα σπλαγχνα εν Χριστω).

See verse 7 for αναπαυσον (first aorist active imperative of αναπαυω) and σπλαγχνα (3 times in this letter, 7 , 12 , 20 ). Obedience (υπακοη). "Compliance" seems less harsh to us in the light of 9 . I write (εγραψα). Epistolary aorist again. Even beyond what I say (κα υπερ α λεγω). That can only mean that Paul "knows" (ειδως, second perfect active participle of οιδα) that Philemon will set Onesimus free.

He prefers that it come as Philemon's idea and wish rather than as a command from Paul. Paul has been criticized for not denouncing slavery in plain terms. But, when one considers the actual conditions in the Roman empire, he is a wise man who can suggest a better plan than the one pursued here for the ultimate overthrow of slavery. But withal (αμα δε). Along with your kindly reception of Onesimus.

On αμα, see Ac 24:26 ; 27:40 . A lodging (ξενιαν). Old word from ξενος, stranger. In N. T. only here and Ac 28:23 . I shall be granted unto you (χαρισθησομα υμιν). First future passive of χαριζομα. Used either as a favour as here and Ac 3:14 or for destruction ( Ac 25:11 ). Epaphras (Επαφρας). The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul's help in the fight against incipient Gnosticism in the Lycus Valley.

My fellow-prisoner (ο συναιχμαλωτος μου). See on Ro 16:7 for this word, also in Col 4:10 . Used metaphorically like the verb αιχμαλωτιζω in 2Co 10:5 , though some hold that Epaphras became a prisoner with Paul in Rome. The other "co-workers" (συνεργο) here (Mark, Aristarchus, Demas, Luke) are all named in detail in Col 4:10-14 with kindly words. Grace (η χαρις).

This great word occurred in the greeting (verse 3 ) as it does in the farewell. Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest.

It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now. THE PICTURE OF CHRIST At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation ( Heb 1:1-3 ), this Son who is God's Agent in the work of creation and of grace as we see it stated in Php 2:5-11 ; Col 1:13-20 ; Joh 1:1-18 .

This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels ( Heb 1:4-2:4 ), though the humanity of Jesus is recognized as one proof of the glory of Jesus ( Heb 2:5-18 ). Jesus is shown to be superior to Moses as God's Son over God's house ( Heb 3:1-4:13 ), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line ( Heb 4:14-12:3 ).

Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron ( Heb 4:14-7:28 ), works under a better covenant of grace ( Heb 8:1-13 ), works in a better sanctuary which is in heaven ( Heb 9:1-12 ), offers a better sacrifice which is his own blood ( Heb 9:13-10:18 ), and gives us better promises for the fulfilment of his task ( Heb 10:19-12:3 ). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ.

So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament ( Mr 10:46 ; Mt 20:28 ; Joh 10:17 ; Mt 26:28 ; Ro 8:32 ; 1Pe 1:18 f. ; 1Jo 2:1 f. ; Re 5:9 , etc.) But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer.

The Glory of Jesus runs through the whole book. It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: "It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion.

Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.) But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews.

There is in Hebrews more of "a studied rhetorical periodicity" (Thayer), but with many "parenthetical involutions" (Westcott) and with less of "the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koin‚ rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul.

Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship.

In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb 11:32 (με διηγουμενον) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Προς Hεβραιους as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon.

In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God. If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere.

Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author's use of the LXX. For myself Dr. Moffatt's reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe.

The author seems clearly to refer to a definite church in the experiences alluded to in Heb 10:32-34 . The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes ( Heb 13:24 ), though "they of Italy" (ο απο της Ιταλιας) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

Here again modern scholars differ widely. Westcott places it between A. D. 64 and 67. Harnack and Holtzmann prefer a date between 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb 10:1 f. : "Else would they not have ceased to be offered?"

And in Heb 8:13 "nigh to vanishing away" (εγγυς αφανισμου) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb 13:23 as being "set free" (απολελυμενον) raises an inquiry concerning Paul's last plea to Timothy to come to him in Rome ( 2Ti 4:11-13 ).

Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero's own death (June 8, A. D. 68), there is left only the years 67 to 69 A. D. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result.

Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary αεονς (Colossians and Ephesians).

But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God's Son and man's Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind.

It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it "a profound homily." SOME BOOKS ON HEBREWS ANDEL, De 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. , La 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, De 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). God (ο θεος). 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 Lu 1:1-4 , Ro 1:1-7 , 1Jo 1:1-4 . The sentence could have concluded with εν υιω in verse 2 , but by means of three relatives (ον, δι' ου, ος) the author presents the Son as "the exact counterpart of God" (Moffatt). Of old time (παλα). "Long ago" as in Mt 11:21 . Having spoken (λαλησας). First aorist active participle of λαλεω, originally chattering of birds, then used of the highest form of speech as here.

Unto the fathers (τοις πατρασιν). Dative case. The Old Testament worthies in general without "our" or "your" as in Joh 6:58 ; 7:22 ; Ro 9:5 . In the prophets (εν τοις προφηταις). As the quickening power of their life (Westcott). So 4:7 . By divers portions (πολυμερως). "In many portions." Adverb from late adjective πολυμερης (in papyri), both in Vettius Valens , here only in N.

T. , but in Wisdom 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 (πολυτροπως). "In many ways." Adverb from old adjective πολυτροπος, in Philo, only here in N. T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (διαφορως).

God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.) At the end of these days (επ' εσχατου των ημερων τουτων). In contrast with παλα above. Hath spoken (ελαλησεν). First aorist indicative of λαλεω, the same verb as above, "did speak" in a final and full revelation. In his Son (εν υιω).

In sharp contrast to εν τοις προφηταις. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition εν, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father ( Joh 1:18 ). "The revelation was a son-revelation " (Vincent). Hath appointed (εθηκεν).

First aorist (kappa aorist) active of τιθημ, a timeless aorist. Heir of all things (κληρονομον παντων). See Mr 12:6 for ο κληρονομος in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship ( Ga 4:7 ; Ro 8:17 ). See the claim of Christ in Mt 11:27 ; 28:18 even before the Ascension. Through whom (δι' ου).

The Son as Heir is also the Intermediate Agent (δια) in the work of creation as we have it in Col 1:16 f. ; Joh 1:3 . The worlds (τους αιωνας). "The ages" ( secula , Vulgate). See 11:3 also where τους αιωνασ=τον κοσμον (the world) or the universe like τα παντα (the all things) in 1:3 ; Ro 11:36 ; Col 1:16 . The original sense of αιων (from αε, always) occurs in Heb 5:20 , but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.

Being (ων). Absolute and timeless existence (present active participle of ειμ) in contrast with γενομενος in verse 4 like ην in Joh 1:1 (in contrast with εγενετο in 1:14 ) and like υπαρχων and γενομενος in Php 2:6 f . The effulgence of his glory (απαυγασμα της δοξης). The word απαυγασμα, late substantive from απαυγαζω, to emit brightness (αυγη, αυγαζω in 2Co 4:4 ), here only in the N.

T. , but in Wisdom 7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in Joh 12:45 ; 14:9 . "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt).

The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son ( Joh 1:1 ), the term Father applied to God necessarily involving Son. See this same metaphor in 2Co 4:6 . The very image of his substance (χαρακτηρ της υποστασεως). Χαρακτηρ is an old word from χαρασσω, to cut, to scratch, to mark. It first was the agent (note ending =τηρ) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαραγμα ( Ac 17:29 ; Re 13:16 f.

). Menander had already used (Moffatt) χαρακτηρ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word υποστασις for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance).

In 11:1 ψποστασις is like the "title-deed" idea found in the papyri. Athanasius rightly used Heb 1:1-4 in his controversy with Arius. Paul in Php 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase μορφη θεου (the form of God) has difficulties of its own. The use of Λογος in Joh 1:1-18 is parallel to Heb 1:1-4 .

And upholding (φερων τε). Present active participle of φερω closely connected with ων (being) by τε and like Col 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (τω ρηματ της δυναμεως αυτου). Instrumental case of ρημα (word). See 11:3 for ρηματ θεου (by the word of God) as the explanation of creation like Genesis, but here αυτου refers to God's Son as in 1:2 .

Purification of sins (καθαρισμον των αμαρτιων). Καθαρισμος is from καθαριζω, to cleanse ( Mt 8:3 ; Heb 9:14 ), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9 ; Job 7:21 . Note middle participle ποιησαμενος like ευραμενος in 9:12 . This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (εκαθισεν).

First aorist active of καθιζω, "took his seat," a formal and dignified act. Of the Majesty on high (της μεγαλοσυνης εν υψηλοις). Late word from μεγας, only in LXX ( De 32:3 ; 2Sa 7:23 , etc.) , Aristeas, Heb 1:3 ; 8:1 ; Jude 1:25 . Christ resumed his original dignity and glory ( Joh 17:5 ). The phrase εν υψηλοις occurs in the Psalms ( Ps 93:4 ), here only in N.

T. , elsewhere εν υψιστοις in the highest ( Mt 21:9 ; Lu 2:14 ) or εν τοις επουρανιοις in the heavenlies ( Eph 1:3 , 20 ). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. Having become (γενομενος). Second aorist middle participle of γινομα. In contrast with on in verse 3 . By so much (τοσουτω). Instrumental case of τοσουτος correlative with οσω (as) with comparative in both clauses (κρειττων, better, comparative of κρατυς, διαφορωτερον, more excellent, comparative of διαφορος).

Than the angels (των αγγελων). Ablative of comparison after κρειττων, as often. Than they (παρ' αυτους). Instead of the ablative αυτων here the preposition παρα (along, by the side of) with the accusative occurs, another common idiom as in 3:3 ; 9:23 . Διαφορος only in Hebrews in N. T. except Ro 12:6 . Hath inherited (κεκληρονομηκεν). Perfect active indicative of κληρονομεω (from κληρονομος, heir, verse 2 ), and still inherits it, the name (ονομα, oriental sense of rank) of "Son" which is superior to prophets as already shown ( 1:2 ) and also to angels ( 1:4-2:18 ) as he now proceeds to prove.

Jesus is superior to angels as God's Son, his deity ( 1:4-2:4 ). The author proves it from Scripture ( 1:4-14 ). Unto which (Τιν). "To which individual angel." As a class angels are called sons of God (Elohim) ( Ps 29:1 ), but no single angel is called God's Son like the Messiah in Ps 2:7 . Dods takes "have I begotten thee" (γεγεννηκα σε, perfect active indicative of γενναω) to refer to the resurrection and ascension while others refer it to the incarnation.

And again (κα παλιν). This quotation is from 2Sa 7:14 . Note the use of εις in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See Mt 19:5 ; Lu 2:34 . Like Old English "to" or "for." See 2Co 6:18 ; Re 21:7 for the same passage applied to relation between God and Christians while here it is treated as Messianic.

And when he again bringeth in (οταν δε παλιν εισαγαγη). Indefinite temporal clause with οταν and second aorist active subjunctive of εισαγω. If παλιν is taken with εισαγαγη, the reference is to the Second Coming as in 9:28 . If παλιν merely introduces another quotation ( Ps 97:7 ) parallel to κα παλιν in verse 5 , the reference is to the incarnation when the angels did worship the Child Jesus ( Lu 2:13 f.

). There is no way to decide certainly about it. The first-born (τον πρωτοτοκον). See Ps 89:28 . For this compound adjective applied to Christ in relation to the universe see Col 1:15 , to other men, Ro 8:29 ; Col 1:18 , to the other children of Mary, Lu 2:7 ; here it is used absolutely. The world (την οικουμενην). "The inhabited earth." See Ac 17:6 . Let worship (προσκυνησατωσαν).

Imperative first aorist active third plural of προσκυνεω, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of De 32:43 , but is not in the Hebrew, though most of the LXX MSS. (except F) have υιο θεου, but the substance does occur also in Ps 97:7 with ο αγγελο αυτου. Of the angels (προς τους αγγελους). "With reference to" (προς) as in Lu 20:9 .

So "of the Son" in verse 8 . Note μεν here and δε in verse 8 in carefully balanced contrast. The quotation is from Ps 104:4 . Winds (πνευματα). "Spirits" the word also means. The meaning (note article with αγγελους, not with πνευματα) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt). A flame of fire (πυρος φλογα). Predicate accusative of φλοξ, old word, in N.

T. only here and Lu 16:24 . Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire. O God (ο θεος). This quotation (the fifth) is from Ps 45:7 f . A Hebrew nuptial ode (επιθαλαμιυμ) for a king treated here as Messianic.

It is not certain whether ο θεος is here the vocative (address with the nominative form as in Joh 20:28 with the Messiah termed θεος as is possible, Joh 1:18 ) or ο θεος is nominative (subject or predicate) with εστιν (is) understood: "God is thy throne" or "Thy throne is God." Either makes good sense. Sceptre (ραβδος). Old word for walking-stick, staff ( Heb 11:21 ).

Hath anointed thee (εχρισεν σε). First aorist active indicative of χριω, to anoint, from which verb the verbal Χριστος (Anointed One) comes. See Christ's use of εχρισεν in Lu 4:18 from Isa 66:1 . With the oil of gladness (ελαιον αγαλλιασεως). Accusative case with εχρισεν (second accusative besides σε). Perhaps the festive anointing on occasions of joy ( 12:2 ).

See Lu 1:44 . Fellows (μετοχους). Old word from μετεχω, partners, sharers, in N. T. only in Hebrews save Lu 5:7 . Note παρα with accusative here, beside, beyond, above (by comparison, extending beyond). Lord (Κυριε). In the LXX, not in the Hebrew. Quotation (the sixth) from Ps 102:26-28 through verses 10-12 . Note emphatic position of συ here at the beginning as in verses 11-12 (συ δε).

This Messianic Psalm pictures the Son in his Creative work and in his final triumph. Hast laid the foundation (εθεμελιωσας). First aorist active of θεμελιοω, old verb from θεμελιος (foundation) for which see Col 1:23 . They (αυτο). The heavens (ουρανο). Shall perish (απολουντα). Future middle of απολλυμ. Modern scientists no longer postulate the eternal existence of the heavenly bodies.

But thou continuest (συ δε διαμενεις). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe ( Joh 1:1-3 ; Col 1:14 ff. ). Shall wax old (παλαιωθησοντα). First future passive indicative of παλαιοω, from παλαιος, for which see Lu 12:33 ; Heb 8:13 . A mantle (περιβολαιον). Old word for covering from παριβαλλω, to fling around, as a veil in 1Co 11:15 , nowhere else in N.

T. Shalt thou roll up (ελιξεις). Future active of ελισσω, late form for ειλισσω, in N. T. only here and Re 6:14 , to fold together. As a garment (ως ιματιον). LXX repeats from 11 . They shall be changed (αλλαγησοντα). Second future passive of αλλασσω, old verb, to change. Shall not fail (ουκ εκλειψουσιν). Future active of εκλειπω, to leave out, to fail, used of the sun in Lu 23:45 .

"Nature is at his mercy, not he at nature's" (Moffatt). Hath he said (ειρηκεν). Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son's superiority as the Son of God (his deity) to angels and is from Ps 110:1 , a Messianic Psalm frequently quoted in Hebrews. Sit thou (καθου). Second person singular imperative middle of καθημα, to sit, for the longer form καθησο, as in Mt 22:44 ; Jas 2:3 .

On my right hand (εκ δεξιων μου). "From my right." See 1:3 for εν δεξια "at the right hand." Till I make (εως αν θω). Indefinite temporal clause about the future with εως and the second aorist active subjunctive of τιθημ with αν (often not used), a regular and common idiom. Quoted also in Lu 20:43 . For the pleonasm in υποδιον and των ποδων (objective genitive) see Mt 5:35 .

Ministering spirits (λειτουργικα πνευματα). Thayer says that λειτουργικος was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from λειτουργια ( Lu 1:23 ; Heb 8:6 ; 9:21 ). Sent forth (αποστελλομενα). Present passive participle of αποστελλω, sent forth repeatedly, from time to time as occasion requires.

For the sake of (δια). With the accusative, the usual causal meaning of δια. That shall inherit (τους μελλοντας κληρονομειν). "That are going to inherit," common idiom of μελλω (present active participle) with the infinitive (present active here), "destined to inherit" ( Mt 11:14 ). Salvation (σωτηριαν). Here used of the final salvation in its consummation. Only here in the N.

T. do we have "inherent salvation," but see 6:12 ; 12:17 . We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses--not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, The Hibbert Journal , Jan.

, 1903, p. 223). Therefore (δια τουτο). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation. Ought (δε). It is necessity, necessity rather than obligation (χρη). To give heed (προσεχειν). Present active infinitive with νουν (accusative singular of νους) understood as in Ac 8:6 .

More earnest (περισσοτερως). Comparative adverb, "more earnestly," "more abundantly" as in 1Th 2:7 To the things that were heard (τοις ακουσθεισιν). Dative plural neuter of the articular participle first aorist passive of ακουω. Lest haply we drift away (μη ποτε παραρυωμεν). Negative clause of purpose with μη ποτε and the second aorist passive subjunctive of παραρρεω, old verb to flow by or past, to glide by, only here in N.

T. (cf. Pr 3:21 ). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we," ημας). For if ... proved steadfast (ε γαρ ... εγενετο βεβαιος). Condition of first class, assumed as true. Through angels (δι' αγγελων).

Allusion to the use of angels by God at Sinai as in Ac 7:38 , 53 ; Gal 3:19 , though not in the O. T. , but in Josephus ( Ant . XV. 156). Transgression and disobedience (παραβασις κα παρακοη). Both words use παρα as in παραρυωμεν, refused to obey (stepping aside, παρα-βασις as in Ro 2:23 ), neglect to obey (παρ-ακοη as in Ro 5:19 ), more than a mere hendiadys.

Recompense of reward (μισθαποδοσιαν). Late double compound, like μισθαποδοτης ( Heb 11:6 ), from μισθος (reward) and αποδιδωμ, to give back. The old Greeks used μισθοδοσια. Just (ενδικον). Old compound adjective, in N. T. only here and Ro 3:8 . How shall we escape? (πως ημεις εκφευξομεθα;). Rhetorical question with future middle indicative of εκφευγω and conclusion of the condition.

If we neglect (αμελησαντες). First aorist active participle of αμελεω, "having neglected." So great salvation (τηλικαυτης σωτηριας). Ablative case after αμελησαντες. Correlative pronoun of age, but used of size in the N. T. ( Jas 3:4 ; 2Co 1:10 ). Which (ητις). "Which very salvation," before described, now summarized. Having at the first been spoken (αρχην λαβουσα λαλεισθα).

Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary Koine idiom (Polybius, etc.) Through the Lord (δια του κυριου). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation. Was confirmed (εβεβαιωθη). First aorist passive indicative of βεβαιοω, from βεβαιος (stable), old verb as in 1Co 1:6 .

By them that heard (υπο των ακουσαντων). Ablative case with υπο of the articular first aorist active participle of ακουω. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul ( Ga 1:11 ) got his message directly from Christ. God also bearing witness with them (συνεπιμαρτυρουντος του θεου). Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω, to join (συν) in giving additional (επ) testimony (μαρτυρεω).

Here only in N. T. , but in Aristotle, Polybius, Plutarch. Both by signs (σημειοις τε κα) and wonders (κα τερασιν) and by manifold powers (κα ποικιλαις δυναμεσιν) and by gifts of the Holy Ghost (κα πνευματος αγιου μερισμοις). Instrumental case used with all four items. See Ac 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα (works) of Christ.

Τερας (wonder) attracts attention, δυναμις (power) shows God's power, σημειον reveals the purpose of God in the miracles. For ποικιλαις (manifold, many-coloured) see Mt 4:24 ; Jas 1:2 . For μερισμος for distribution (old word, in N. T. only here and Heb 4:12 ) see 1Co 12:4-30 . According to his own will (κατα την αυτου θελησιν). The word θελησις is called a vulgarism by Pollux.

The writer is fond of words in -ις. For not unto angels (ου γαρ αγγελοις). The author now proceeds to show ( 2:5-18 ) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. The world to come (την οικουμενην την μελλουσαν). The new order, the salvation just described. See a like use of μελλω (as participle) with σωτηρια ( 1:14 ), αιων ( 6:4 f.

), αγαθα ( 9:11 ; 10:1 ), πολις ( 13:14 ). Whereof we speak (περ ης λαλουμεν). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels. But one somewhere (δε που τις). See 4:4 for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt).

He quotes Ps 8:5-7 and extends here to . Hath testified (διεμαρτυρατο). First aorist middle indicative of διαμαρτυρομα, old verb to testify vigorously ( Ac 2:40 ). What (Τ). Neuter, not masculine τις (who). The insignificance of man is implied. The son of man (υιος ανθρωπου). Not ο υιος του ανθρωπου which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here.

Visited (επισκεπτη). Second person singular present indicative middle of επισκεπτομα, old verb to look upon, to look after, to go to see ( Mt 25:36 ), from which verb επισχοπος, overseer, bishop, comes. Thou madest him a little lower (ελαττωσας αυτον βραχυ τ). First aorist active of old verb ελαττοω from ελαττων (less), causative verb to lessen, to decrease, to make less, only here, and verse 9 and Joh 3:30 in N.

T. Βραχυ τ is accusative neuter of degree like 2Sa 16:1 , "some little," but of time in Isa 57:17 (for a little while). Than the angels (παρ' αγγελους). "Beside angels" like παρα with the accusative of comparison in 1:4 , 9 . The Hebrew here has Elohim which word is applied to judges in Ps 82:1 , 6 ( Joh 10:34 f. ). Here it is certainly not "God" in our sense.

In Ps 29:1 the LXX translates Elohim by υο θεου (sons of God). Thou crownedst (εστεφανωσας). First aorist active indicative of old verb, στεφανοω, to crown, in N. T. only here and 2Ti 2:5 The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse 7 is absent in B. In that he subjected (εν τω υποταξα). First aorist active articular infinitive of υπατασσω in the locative case, "in the subjecting."

He left (αφηκεν). First aorist active indicative (kappa aorist) of αφιημ. Nothing that is not subject to him (ουδεν αυτω ανυποτακτον). Later verbal of υποτασσω with α privative. Here in passive sense, active sense in 1Ti 1:9 . Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt).

But how far short of this destiny has man come! But now we see not yet (νυν δε ουπω ορωμεν). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio. Even Jesus (Ιησουν).

We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (τον βραχυ τ παρ' αγγελους ηλαττωμενον), quoting and applying the language of the Psalm in verse 7 to Jesus (with article τον and the perfect passive participle of ελατταω). But this is not all.

Death has defeated man, but Jesus has conquered death. Because of the suffering of death (δια το παθημα του θανατου). The causal sense of δια with the accusative as in 1:14 . Jesus in his humanity was put lower than the angels "for a little while" (βραχυ τ). Because of the suffering of death we see (βλεπομεν) Jesus crowned (εστεφανωμενον, perfect passive participle of στεφανοω from verse 7 ), crowned already "with glory and honour" as Paul shows in Php 2:9-11 (more highly exalted, υπερυψωσεν) "that at the name of Jesus every knee should bow."

There is more glory to come to Jesus surely, but he is already at God's right hand ( 1:3 ). That by the grace of God he should taste death for every man (οπως χαριτ θεου υπερ παντος γευσητα θανατου). This purpose clause (οπως instead of the more usual ινα) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (υπερ), and so instead of, every man as the motive for his incarnation and death on the Cross.

The phrase to taste death (γευομα θανατου) occurs in the Gospels ( Mt 16:28 ; Mr 9:1 ; Lu 9:27 ; Joh 8:52 ), though not in the ancient Greek. It means to see death ( Heb 11:5 ), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some.

It is all "by the grace (χαριτ, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read χωρις θεου (apart from God) in place of χαριτ θεου, Nestorian doctrine whatever the origin. It became him (επρεπεν αυτω). Imperfect active of πρεπω, old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσα as subject, though personal in Heb 7:26 .

Αυτω (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον (author). One has only to recall Joh 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage ( 2:10-18 ) worthy to go beside Php 2:5-11 .

For whom (δι' ον). Referring to αυτω (God) as the reason (cause) for the universe (τα παντα). Through whom (δι' ου). With the genitive δια expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Ro 11:36 by his εξ αυτου κα δι' αυτου κα εις αυτον τα παντα.

The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (δι' ου) in creation ( 1:2 ), a doctrine in harmony with Col 1:15 f. (εν αυτωι, δι' αυτου εις αυτον) and Joh 1:3 . In bringing (αγαγοντα). Second aorist active participle of αγω in the accusative case in spite of the dative αυτω just before to which it refers.

The author (τον αρχηγον). Old compound word (αρχη and αγω) one leading off, leader or prince as in Ac 5:31 , one blazing the way, a pioneer (Dods) in faith ( Heb 12:2 ), author ( Ac 3:15 ). Either sense suits here, though author best (verse 9 ). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all ( Ro 8:29 ). To make perfect (τελειωσα).

First aorist active infinitive of τελειοω (from τελειος). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in 4:15 ), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour.

One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. He that sanctifieth (ο αγιαζων). Present active articular participle of αγιαζω. Jesus is the sanctifier ( 9:13 f. ; 13:12 ). They that are sanctified (ο αγιαζομενο).

Present passive articular participle of αγιαζω. It is a process here as in 10:14 , not a single act, though in 10:10 the perfect passive indicative presents a completed state. Of one (εξ ενος). Referring to God as the Father of Jesus and of the "many sons" above (verse 10 ) and in harmony with verse 14 below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is.

He is not ashamed (ουκ επαισχυνετα). Present passive indicative of επαισχυνομα, old compound ( Ro 1:16 ). Because of the common Father Jesus is not ashamed to own us as "brothers" (αδελφους), unworthy sons though we be. Unto my brethren (τοις αδελφοις μου). To prove his point the writer quotes Ps 22:22 when the Messiah is presented as speaking "unto my brethren."

Congregation (εκκλησιας). The word came to mean the local church and also the general church or kingdom ( Mt 16:18 ; Heb 12:23 ). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did. I will put my trust in him (Εγω εσομα πεποιθως επ' αυτω). A rare periphrastic (intransitive) future perfect of πειθω, a quotation from Isa 8:17 .

The author represents the Messiah as putting his trust in God as other men do (cf. Heb 12:2 ). Certainly Jesus did this constantly. The third quotation (κα παλιν, And again) is from Isa 8:18 (the next verse), but the Messiah shows himself closely linked with the children (παιδια) of God, the sons (υιο) of verse 10 . Are sharers in flesh and blood (κεκοινωνηκεν αιματος κα σαρκος).

The best MSS. read "blood and flesh." The verb is perfect active indicative of κοινωνεω, old verb with the regular genitive, elsewhere in the N. T. with the locative ( Ro 12:13 ) or with εν or εις. "The children have become partners (κοινωνο) in blood and flesh." Partook (μετεσχε). Second aorist active indicative of μετεχω, to have with, a practical synonym for κοινωνεω and with the genitive also (των αυτων).

That he might bring to nought (ινα καταργηση). Purpose of the incarnation clearly stated with ινα and the first aorist active subjunctive of καταργεω, old word to render idle or ineffective (from κατα, αργος), causative verb (25 times in Paul), once in Luke ( Lu 13:7 ), once in Hebrews (here). "By means of death" (his own death) Christ broke the power (κρατος) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death ( Zec 3:5 f.

). Note the explanatory τουτ' εστιν (that is) with the accusative after it as before it. In Re 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Ro 5:12 ; Joh 8:44 ; 14:30 ; 16:11 ; 1Jo 3:12 . Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott). And might deliver (κα απαλλαξη).

Further purpose with the first aorist active subjunctive of αππαλλασσω, old verb to change from, to set free from, in N. T. only here, Lu 12:58 ; Ac 19:12 . Through fear of death (φοβω θανατου). Instrumental case of φοβος. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God.

But the author of Hebrews saw judgement after death ( 9:27 f. ). Hence our need of Christ to break the power of sin and Satan in death. All their lifetime (δια παντος του ζηιν). Present active infinitive with πας and the article in the genitive case with δια, "through all the living." Subject to bondage (ενοχο δουλειας). Old adjective from ενεχω, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture.

Jesus has the keys of life and death and said: "I am the life." Thank God for that. Verily (δε που). "Now in some way," only here in N. T. Doth he take hold (επιλαμβανετα). Present middle indicative and means to lay hold of, to help, like βοηθησα in verse 18 . The seed of Abraham (σπερματος Αβρααμ). The spiritual Israel ( Ga 3:29 ), children of faith ( Ro 9:7 ).

Wherefore (οθεν). Old relative adverb (ο and enclitic θεν, whence of place ( Mt 12:44 ), of source ( 1Jo 2:18 ), of cause as here and often in Hebrews ( 3:1 ; 7:25 ; 8:3 ; 9:18 ; 11:19 ). It behoved him (ωφειλεν). Imperfect active of οφειλω, old verb to owe, money ( Mt 18:28 ), service and love ( Ro 13:8 ), duty or obligation as here and often in N. T. ( Lu 17:10 ).

Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption ( Joh 3:16 ), voluntarily ( Joh 10:17 ), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things (κατα παντα). Except yielding to sin ( Heb 4:15 ) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man ( Mr 1:13 ).

Jesus fought through to victory over Satan. To be made like unto his brethren (τοις αδελφοις ομοιωθηνα). First aorist passive infinitive of ομοιοω, old and common verb from ομοιος (like), as in Mt 6:8 , with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality ( Php 2:7 "in the likeness of men") as we shall resemble him in the end ( Ro 8:29 "first-born among many brethren"; 1Jo 3:2 "like him"), where the same root is used as here (οιωμα, ομοιος).

That he might be (ινα γενητα). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, to become, "that he might become." That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (ελεημων κα πιστος αρχιερευς). The sudden use of αρχιερευς here for Jesus has been anticipated by 1:3 ; 2:9 and see 3:1 .

Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (ελεημων and πιστος) touch the chief points in the function of the high priest ( 5:1-10 ), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον θεον).

The adverbial accusative of the article is a common idiom. See the very idiom τα προς τον θεον in Ex 18:19 ; Ro 15:17 . This use of προς we had already in Heb 1:7 f . On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το ιλασκεσθα). Purpose clause with εις το and the infinitive (common Greek idiom), here present indirect middle of ιλασκομα, to render propitious to oneself (from ιλαος, Attic ιλεως, gracious).

This idea occurs in the LXX ( Ps 65:3 ), but only here in N. T. , though in Lu 18:13 the passive form (ιλασθητ) occurs as in 2Ki 5:18 . In 1Jo 2:2 we have ιλασμος used of Christ (cf. Heb 7:25 ). The inscriptions illustrate the meaning in Heb 2:17 as well as the LXX. In that (εν ω). Literally, "In which" (=εν τουτω εν ω, in that in which), a causal idea, though in Ro 14:22 εν ω means "wherein."

Hath suffered (πεπονθεν). Second perfect active indicative of πασχω, permanent part of Christ's experience. Being tempted (πειρασθεις). First aorist passive participle of πειραζω. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness ( Mt 4:8-11 ), by Peter in the spirit of Satan ( Mt 16:22 f.

), in Gethsemane ( Mt 26:39 ), and caused intense suffering to Jesus ( Lu 22:44 ; Heb 5:8 ). He is able (δυνατα). 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 ( Heb 4:15 ). To succour (βοηθησα). First aorist active infinitive of the old compound verb βοηθεω (βοη, a cry, θεω, to run), to run at a cry or call for help ( Mt 15:25 ).

Them that are tempted (τοις πειραζομενοις). Dative plural of the articular participle (present passive) of πειραζω. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος) their predicament and is able to help them to be faithful. Holy brethren (αδελφο αγιο). Only here in N. T. , for αγιοις in 1Th 5:27 only in late MSS.

See Heb 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in 2:1 . Partakers (μετοχο). See Lu 5:7 for "partners" in the fishing, elsewhere in N. T. only in Hebrews ( 1:9 ; 6:4 ; 12:8 ) in N. T. Of a heavenly calling (κλησεως επουρανιου). Only here in the N. T. , though same idea in 9:15 . See η ανω κλησις in Php 3:14 (the upward calling).

The call comes from heaven and is to heaven in its appeal. Consider (κατανοησατε). First aorist active imperative of κατανοεω, old compound verb (κατα, νους), to put the mind down on a thing, to fix the mind on as in Mt 7:3 ; Lu 12:24 . Even Jesus (Ιησουν). No "even" in the Greek, just like the idiom in 2:9 , the human name held up with pride. The Apostle and High Priest of our confession (τον αποστολον κα αρχιερεα της ομολογιας ημων).

In descriptive apposition with Ιησουν and note the single article τον. This is the only time in the N. T. that Jesus is called αποστολος, though he often used αποστελλω of God's sending him forth as in Joh 17:3 (απεστειλας). This verb is used of Moses as sent by God ( Ex 3:10 ). Moffatt notes that αποστολος is Ionic for πρεσβευτης, "not a mere envoy, but an ambassador or representative sent with powers."

The author has already termed Jesus high priest ( 2:17 ). For ομολογια (confession) see 2Co 9:13 ; 1Ti 6:12 . These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity ( 4:14 ; 10:23 ).

See ομολογεω (ομον, same, λεγω, say), to say the same thing, to agree, to confess, to profess. Who was faithful (πιστον οντα). Present active participle with predicate accusative agreeing with Ιησουν, "as being faithful." That appointed him (τω ποιησαντ αυτον). See 1Sa 12:6 . Dative case of the articular participle (aorist active) of ποιεω and the reference is to God.

Note πιστος as in 2:17 . As also was Moses (ως κα Μωυσης). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" (εν ολω τω οικω αυτου), an allusion to Nu 12:7 (εαν ολω τω οικω μου) about Moses. The "his" is God's. The use of οικος for the people (family) of God, not the building, but the group ( 1Ti 3:15 ) in which God is the Father.

But wherein is Jesus superior to Moses? The argument is keen and skilful. Hath been counted worthy of more glory than Moses (πλειονος δοξης παρα Μωυσην ηξιωτα). Perfect passive indicative of αξιοω, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. Δοξης in genitive case after ηξιωτα. For παρα after the comparative πλειονος see 1:4 , 9 ; 2:7 .

By so much as (καθ' οσον). A proportionate measurement (common use of κατα and the quantitative relative οσος). Than the house (του οικου). Ablative case of comparison after πλειονα. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (ο κατασκευασας, first aorist active participle of κατασκευαζω, to found or build).

But it is God's house as αυτου means (verses 2 , 5 ) and ου in verse 6 . This house of God existed before Moses ( 11:2 , 25 ). Jesus as God's Son founded and supervised this house of God. Is God (θεος). God is the Creator of all things and so of his "house" which his Son, Jesus Christ, founded and supervises. And Moses (κα Μωυσης μεν). "Now Moses indeed on his part" (μεν contrasted with δε).

In (εν). Moses was in "God's house" "as a servant" (ως θεραπων). Old word, in LXX, only here in N. T. and quoted from Nu 12:7 f . Kin to the verb θεραπευω, to serve, to heal, and θεραπεια, service ( Lu 9:11 ) and a group of servants ( Lu 12:42 ). For a testimony of those things which were afterward to be spoken (εις μαρτυριον των λαληθησομενων). Objective genitive of the articular future passive participle of λαλεω.

It is not certain what it means whether the "testimony" (μαρτυριον) is to Moses or to God and whether it points on to Christ. In 9:9 see παραβολη applied to the old dispensation as a symbol pointing to Christ and Christianity. But Christ (Χριστος δε). In contrast with Moses (μεν in verse 5 ). As a son (ως υιος). Instead of a θεραπων (servant). Over his house (επ τον οικον αυτου).

The difference between επ and εν added to that between υιος and θεραπων. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Ac 7:11 the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God). Whose house are we (ου οικος εσμεν ημεις). We Christians (Jew and Gentile) looked at as a whole, not as a local organization.

If we hold fast (εαν κατασχωμεν). Condition of third class with εαν and second aorist (effective) active subjunctive of κατεχω. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert. and glorying (κα καυχημα) some had lost. The author makes no effort to reconcile this warning with God's elective purpose.

He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have μεχρ τελους βεβαιαν (firm unto the end), but it is clearly genuine in verse 14 . He pleads for intelligent confidence. Wherefore (διο). Probably this inferential conjunction (δια, ο, because of which) goes with μη σκληρυνητε (harden not) in verse 8 rather than with βλεπετε (take heed) in verse 12 unless the long quotation be considered a parenthesis.

The long quotation in verses 7-11 is from Ps 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 ; 4:1-10 ; 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 (καθως λεγε το πνευμα το αγιον).

Just this phrase nowhere else in the N. T. , except Act 21:11 (Agabus), though practically the same idea in 9:8 ; 10:15 . In 1Ti 4:1 the adjective "Holy" is wanting as in Re 2 ; 3 . But the writer quotes this Psalm as the Word of God and in 4:7 attributes it to David. If ye shall hear (εαν ακουσητε). Condition of third class with εαν and first aorist active subjunctive of ακουω.

Harden not (μη σκληρυνητε). Prohibition with μη and first aorist (ingressive) active subjunctive of σκληρυνω, late verb from σκληρος (dried up, stiff, hard) as in Ac 19:9 ; Ro 9:18 . As in the provocation (ως ην τω παραπικρασμω). Late compound from παραπικραινω, late verb to embitter (παρα, πικρος), found only in LXX and here and verse 15 . It means embitterment, exasperation.

For the simple verb πικραινω, to make bitter, see Col 3:19 . The reference is to Meribah ( Ex. 17:1-7 ). Like as in the day (κατα την ημεραν). "According to the day" as in Ac 12:1 ; 19:23 . Of the temptation (του πειρασμου). The reference is to Massah which took place at Rephidim. Wherewith (ου). Literally, "where" (the wilderness) as in De 8:15 . Tempted me by proving me (επειρασαν εν δοκιμασια).

No word for "me." The Israelites "tested" God "in putting to the proof" (only N. T. use of this word from δοκιμαζω and this from the LXX). They were not content with God's promise, but demanded objective proof (εργα, deeds) of God. And saw (κα ειδον). "And yet saw." Wherefore (διο). Not in the LXX, but it makes clear the argument in the Psalm. I was displeased (προσωχθισα).

First aorist active of προσοχθιζω, late compound for extreme anger and disgust. In N. T. only here and verse 17 . Err (πλανωντα). Present middle indicative of πλαναω, to wander astray, common verb. They did not know (ουκ εγνωσαν). In spite of God's works (εργα) and loving patience the Israelites failed to understand God's ways with them. Are we any better? They "cared not to take my road" (Moffatt).

As I sware (ως ωμοσα). "Correlating the oath and the disobedience" (Vincent). First aorist active indicative of ομνυω, old verb for solemn oath ( 6:13 ). They shall not enter (ε εισελευσοντα). Future middle of εισερχομα with ε as an anacoluthon for the Hebrew im (not). Really it is a condition of the first class with the conclusion not expressed, common in the LXX as here (Robertson, Grammar , p.

1024). Into my rest (εις την καταπαυσιν μου). Old word from καταπαυω ( Heb 4:8 ), to give rest, in LXX, in N. T. only in Ac 7:49 ; Heb 3:11-4:11 . Primarily the rest in Canaan and then the heavenly rest in which God dwells. Take heed (βλεπετε). Present active imperative as in Php 3:2 (three times) of βλεπω in place of the more usual ορατε. Solemn warning to the Jewish Christians from the experience of the Israelites as told in Ps 95 .

Lest haply there shall be (μη ποτε εστα). Negative purpose with μη ποτε and the future indicative as in Mr 14:2 . But we have in Col 2:8 μη τις εστα as in Heb 12:25 ; μη occurs with the aorist subjunctive, and μη ποτε with present subjunctive ( Heb 4:1 ) or aorist subjunctive ( Ac 5:39 ). In any one of you (εν τιν υμων). The application is personal and pointed.

An evil heart of unbelief (καρδια πονηρα απιστιας). A remarkable combination. Heart (καρδια) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O. T. ( Jer 16:12 ; 18:12 ). Απιστιας is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now.

In falling away from the living God (εν τω αποστηνα απο θεου ζωντος). "In the falling away" (locative case with εν of the second aorist active (intransitive) infinitive of αφιστημ, to stand off from, to step aside from (απο with the ablative case θεου) the living God (common phrase in the O. T. and the N. T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods).

That is true today. See Eze 20:8 for this use of the verb. So long as it is called today (αχρις ου το σημερον καλειτα). The only instance in the N. T. of this conjunction (αχρ or αχρις or αχρις ου, etc.) with the present indicative in the sense of "so long as" or "while" like εως. Elsewhere it means "until" and with either the aorist indicative ( Ac 7:18 ), the future ( Re 17:17 ), or the aorist subjunctive ( Re 7:3 ).

Lest any one of you be hardened (ινα μη σκληρυνθη τις εξ υμων). Negative purpose clause with ινα μη (that not) and the first aorist passive subjunctive of σκληρυνω, the vivid verb from verse 8 . By the deceitfulness of sin (απατη της αμαρτιας). Instrumental case απατη (trick, fraud) as is always the case with sin ( Ro 7:11 ; 2Th 2:10 ). Apostasy ( 12:4 ) is their peril and it is a trick of sin.

For we are become partakers of Christ (μετοχο γαρ του Χριστου γεγοναμεν). Second perfect active of γινομα, "we have become," not the equivalent of εσμεν (are). For μετοχο see 1:9 ; 3:1 ; 6:4 . We have become partners with Christ and hence (γαρ, for) should not be tricked into apostasy. If we hold fast (εαν περ κατασχωμεν). The same condition as in verse 6 with περ (indeed, forsooth) added to εαν.

Jonathan Edwards once said that the sure proof of election is that one holds out to the end. The beginning of our confidence (την αρχην της υποστασεως). For υποστασις see 1:3 ; 11:1 . These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now? While it is said (εν τω λεγεσθα). Locative case with εν of the articular present passive infinitive of λεγω, "in the being said."

Thus the author (cf. same phrase in Ps 42:4 ) introduces the repeated quotation from verses 7 , 8 . Probably it is to be connected with κατασχωμεν, though it can be joined with παρακαλειτε in verse 13 (treating 14 as a parenthesis). Who (Τινες). Clearly interrogative, not indefinite (some). Did provoke (παρεπικραναν). First aorist active indicative of παραπικρινω, apparently coined by the LXX like παραπικρασμος (verse 15 ) to which it points, exasperating the anger of God.

Nay, did not all (αλλ' ου παντες). "A favourite device of the diatribe style" (Moffatt), answering one rhetorical question with another ( Lu 17:8 ) as in verses 17 , 18 , There was a faithful minority mentioned by Paul ( 1Co 10:7 f. ). With them that sinned (τοις αμαρτησασιν). Dative masculine plural after προσωχθισεν (cf. verse 10 ) of the articular first aorist active participle of αμαρτανω (αμαρτησας, not αμαρτων).

Carcases (κωλα). Old word for members of the body like the feet, in LXX a dead body ( Nu 14:29 ), here only in N. T. That they should not enter (μη εισελευσεσθα). Negative μη (cf. ε in verse 11 ) and the future middle infinitive in indirect discourse. To them that were disobedient (τοις απειθησασιν). Dative masculine plural of the articular first aorist active participle of απειθεω, active disobedience with which compare απιστιας in verse 12 , 19 .

And we see (κα βλεπομεν). Triumphant conclusion of the exegesis of Ps 95 . "So we see." Let us fear therefore (φοβηθωμεν ουν). First aorist passive volitive subjunctive of φοβεομα, to be afraid. There is no break in the argument on Ps 95 . This is a poor chapter division. The Israelites perished because of disbelief. We today face a real peril. Lest haply (μη ποτε) Here with the present subjunctive (δοκε), but future indicative in 3:12 , after the verb of fearing.

For the optative see 2Ti 2:25 . A promise being left (καταλειπομενης επαγγελιας). Genitive absolute of the present passive participle of καταλειπω, to leave behind. God's promise still holds good for us in spite of the failure of the Israelites. Should seem to have come short of it (δοκε υστερηκενα). Perfect active infinitive of υστερεω, old verb from υστερος (comparative of root υδ like our out, outer, outermost), to be too late, to fail to reach the goal as here, common in the N.

T. ( 11:37 ; 12:15 ). For indeed we have had good tidings preached unto us (κα γαρ εσμεν ευηγγελισμενο εσμεν). Periphrastic perfect passive indicative of ευαγγελιζω (from ευαγγελιον, good news, glad tidings) to bring good news, used here in its original sense as in verse 6 of the Israelites (ευαγγελισθεντες first aorist passive participle). Even as also they (καθαπερ κακεινο).

See verse 6 . We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty. The word of hearing (ο λογος της ακοης). As in 1Th 2:13 . Genitive ακοης describing λογος, the word marked by hearing (the word heard). Because they were not united by faith with them that heard (μη συνκεκερασμενους τη πιστε τοις ακουσασιν).

Μη, the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of συνκεραννυμ, old verb to mix together) ends in -ος agreeing with λογος or -ους agreeing with εκεινους (them). Taking it in -ους the translation is correct. Πιστε is in the instrumental case and τοις ακουσασιν in the associative instrumental after συν.

Do enter (εισερχομεθα). Emphatic futuristic present middle indicative of εισερχομα. We are sure to enter in, we who believe. He hath said (ειρηκεν). Perfect active indicative for the permanent value of God's word as in 1:13 ; 4:4 ; 10:9 , 13 ; 13:5 ; Ac 13:34 . God has spoken. That is enough for us. So he quotes again what he has in verse 11 from Ps 95 . Although the works were finished (καιτο των εργων γενηθεντων).

Genitive absolute with concessive use of the participle. Old particle, in N. T. only here and Ac 14:17 (with verb). From the foundation of the world (απο καταβολης κοσμου). Καταβολη, late word from καταβαλλω, usually laying the foundation of a house in the literal sense. In the N. T. usually with απο ( Mt 25:44 ) or προ ( Joh 17:24 ) about the foundation of the world.

Somewhere on this wise (που ουτως). See 2:6 for που τις for a like indefinite allusion to an Old Testament quotation. Here it is Ge 2:2 (cf. Ex 20:11 ; 31:17 ). Moffatt notes that Philo quotes Ge 2:2 with the same "literary mannerism." Rested (κατεπαυσεν). First aorist active indicative of καταπαυω, intransitive here, but transitive in verse 8 . It is not, of course, absolute rest from all creative activity as Jesus shows in Joh 5:17 .

But the seventh day of God's rest was still going on (clearly not a twenty-four hour day). And in this place again (κα εν τουτω παλιν). The passage already quoted in verse 3 ; 3:11 . It remaineth (απολειπετα). Present passive indicative of απολειπω, old verb to leave behind, to remain over. So again in 4:9 ; 10:26 . Here the infinitive clause (τινας εισελθειν εις αυτην) is the subject of απολειπετα.

This left-over promise is not repeated, though not utilized by the Israelites under Moses nor in the highest sense by Joshua and David. Failed to enter in (ουκ εισηλθον). "Did not enter in" (second aorist active indicative of εισερχομα). It is a rabbinical argument all along here, but the author is writing to Jews. He again defineth a certain day (παλιν τινα οριζε ημεραν).

Present active indicative of οριζω, old verb to set a limit (ορος, horizon) as in Ac 17:26 ; Ro 1:4 . In David (εν Δαυειδ). Attributing the Psalm to David or in the Psalter at any rate. Hath been before said (προειρητα). Perfect passive indicative referring to the quotation in 3:7 , 15 . After so long a time (μετα τοσουτον χρονον). The time between Joshua and David.

Joshua (Ιησους). The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with ε and aorist indicative in the condition and αν with the imperfect in the conclusion. He would not have spoken (ουκ ελαλε). Wrong translation, "he would not speak" (be speaking), in the passage in David. Imperfect tense, not aorist. A sabbath rest (σαββατισμος).

Late word from σαββατιζω ( Ex 16:30 ) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with καταπαυσις (cf. Re 14:13 ). For the people of God (τω λαω του θεου). Dative case of blessed personal interest to the true Israel ( Ga 6:16 ). As God did from his (ωσπερ απο των ιδιων ο θεος). It is not cessation of work, but rather of the weariness and pain in toil.

The writer pictures salvation as God's rest which man is to share and God will have perfect satisfaction when man is in harmony with him (Dods). Let us therefore give diligence (σπουδασωμεν ουν). Volitive subjunctive aorist of σπουδαζω, old verb to hasten ( 2Ti 4:9 ), to be eager and alert ( 1Th 2:17 ). The exhortation has a warning like that in 4:1 . That no man fall (ινα μη πεση).

Negative purpose with ινα μη and the second aorist active subjunctive of πιπτω, to fall. After the same example of disobedience (εν τω αυτω υποδειγματ της απειθειας). The unbelief is like that seen in the Israelites ( 3:12 , 18 ; 4:2 ). Hυποδειγμα is a late word from υποδεικνυμ ( Mt 3:7 ) and means a copy ( Joh 13:15 ; Jas 5:10 ). The Israelites set a terrible example and it is so easy to copy the bad examples.

The word of God (ο λογος του θεου). That just quoted about the promise of rest and God's rest, but true of any real word of God. Living (ζων). Cf. the Living God ( 3:12 ). In Philo and the Book of Wisdom the Logos of God is personified, but still more in Joh 1:1-18 where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas" (Moffatt).

See Joh 6:63 : "The words which I have spoken are spirit and are life." Active (ενεργης). Energetic, powerful ( Joh 1:12 ; Php 3:21 ; Col 1:29 ). Sharper (τομωτερος). Comparative of τομος, cutting (from τεμνω, to cut), late adjective, here only in the N. T. Than (υπερ). Often so after a comparative ( Lu 16:8 ; 2Co 12:13 ). Two-edged (διστομον). "Two-mouthed" (δι-, στομα), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword (ξιφος) by Homer and Euripides.

Piercing (διικνουμενος). Present middle participle of διικνεομα, old verb to go through, here only in N. T. Even to the dividing (αχρ μερισμου). Old word from μεριζω (μερος, part), to partition. Of soul and spirit (ψυχης κα πνευματος). As in 1Th 5:23 ; 1Co 15:45 , but not an argument for trichotomy. Psychology is constantly changing its terminology. Of both joints and marrow (αρμων τε κα μυελων).

From αρω, to join, comes αρμος, old word, here only in the N. T. Μυελος (from μυω, to shut), old word, here only in N. T. This surgeon goes into and through the joints and marrow, not cleaving between them. Quick to discern (κριτικος). Verbal adjective in -ικος, from κρινω, skilled in judging, as the surgeon has to be and able to decide on the instant what to do.

So God's word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart" (ενθυμησεων κα εννοιων καρδιας). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn. That is not manifest (αφανης). Old adjective (α privative and φαινω, to show), here only in the N.

T. God's microscope can lay bare the smallest microbe of doubt and sin. Naked (γυμνα). Both soul and body are naked to the eye of God. Laid open (τετραχηλισμενα). Perfect passive participle of τραχηλιζω, late verb to bend back the neck (τραχηλος, Mt 18:6 ) as the surgeon does for operating, here only in N. T. See Ro 16:4 for the peril of risking one's neck (τραχηλον υποτιθενα).

God's eyes see all the facts in our inmost hearts. There are no mental reservations from God. With whom we have to do (προς ον ημιν ο λογος). "With whom the matter or account for us is." There is a slight play here on λογος of verse 12 . Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God. A great high priest (αρχιερεα μεγαν).

The author now takes up the main argument of the Epistle, already alluded to in 1:3 ; 2:17 f. ; 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 (διεληλυθοτα τους ουρανους). Perfect active participle of διερχομα, 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 ( 6:19 f. ; 7:26-28 ; 9:11 f. , 24 f. ). Jesus the Son of God (Ιησουν τον υιον του θεου).

The human name linked with his deity, clinching the argument already made ( 1:1-4:13 ). Let us hold fast our confession (κρατωμεν της ομολογιας). Present active volitive subjunctive of κρατεω, old verb (from κρατος, power), with genitive to cling to tenaciously as here and 6:18 and also with the accusative ( 2Th 2:15 ; Col 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, 5:1-7:25 ; under a better covenant, 8:1-13 ; in a better sanctuary, 9:1-12 ; offering a better sacrifice, 9:13-10:18 ; based on better promises, 10:19-12:3 ), the author gives a double exhortation ( 4:14-16 ) like that in 2:1-4 to hold fast to the high priest ( 14 f.

) and to make use of him ( 16 ). That cannot be touched with the feeling (μη δυναμενον συνπαθησα). "Not able to sympathize with." First aorist passive infinitive of συνπαθεω, late compound verb from the late adjective συνπαθος ( Ro 12:15 ), both from συνπασχω, to suffer with ( 1Co 12:26 ; Ro 8:17 ), occurring in Aristotle and Plutarch, in N. T. only in Hebrews (here and 10:34 ).

One that hath been tempted (πεπειρασμενον). Perfect passive participle of πειραζω, as already shown in 2:17 f . Without sin (χωρις αμαρτιας). This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome.

But he did have "weaknesses" (ασθενεια) common to our human nature (hunger, thirst, weariness, etc.) Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained "undefiled" (αμιαντος) in a world of sin ( Joh 8:46 ). This is our ground of hope, the sinlessness of Jesus and his real sympathy. Let us therefore draw near (προσερχωμεθα ουν).

Present active middle volitive subjunctive of προσερχομα. "Let us keep on coming to" our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship ( 7:25 ; 10:1 , 22 ; 11:6 ). Unto the throne of grace (τω θρονω της χαριτος). This old word (θρονος) we have taken into English, the seat of kings and of God and so of Christ ( 1:3 , 8 ), but marked by grace because Jesus is there ( Mt 19:28 ).

Hence we should come "with boldness" (μετα παρρησιας). Telling Jesus the whole story of our shortcomings. That we may receive mercy (ινα λαβωμεν ελεος). Purpose clause with ινα and second aorist active subjunctive of λαμβανω. And find grace (κα χαριν ευρωμεν). Second aorist active subjunctive of ευρισκω. We are sure to gain both of these aims because Jesus is our high priest on the throne.

To help us in time of need (εις ευκαιρον βοηθειαν). Βοηθεια is old word (from βοηθεω, 2:18 which see), in N. T. only here and Ac 27:17 . Ευκαιρος is an old word also (ευ, well, καιρος, opportunity), only here in N. T. "For well-timed help," "for help in the nick of time," before too late. In things pertaining to God (τα προς τον θεον). Accusative of general reference as in 2:17 ( Ro 15:17 ).

The two essential points about any high priest are human sympathy ( 5:1-3 ) and divine appointment ( 5:4 ). He is taken from men and appointed in behalf of men. That he may offer (ινα προσφερη). Purpose clause with ινα and present active subjunctive of προσφερω, "that he keep on offering (from time to time)." and sacrifices (κα θυσιας). General term (δωρα) and bloody offerings, but the two together are inclusive of all as in 8:3 ; 9:9 ( 1Ki 8:64 ).

For sins (υπερ αμαρτιων). His own included ( 7:27 ) except in the case of Jesus. Who can bear gently (μετριοπαθειν δυναμενος). Present active infinitive of the late verb μετριοπαθεω (μετριος, moderate, πατεω, to feel or suffer). It is a philosophical term used by Aristotle to oppose the απαθεια (lack of feeling) of the Stoics. Philo ranks it below απαθεια. Josephus ( Ant .

XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N. T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent" (Dods).

With the ignorant (τοις αγνοουσιν). Dative case of the articular present active participle of αγνοεω, old verb not to know ( Mr 9:32 ). And erring (κα πλανωμενοις). Present middle participle (dative case) of πλαναω. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose.

People who sinned "willingly" (εκουσιως, 10:26 ) had no provision in the Levitical system. For deliberate apostasy ( 3:12 ; 10:26 ) no pardon is offered. Is compassed with infirmity (περικειτα ασθενειαν). Present passive indicative of the old verb περικειμα here used transitively as in Ac 28:20 (αλυσιν, chain). The priest himself has weakness lying around him like a chain.

Not so Jesus. For himself (περ εαυτου). Note περ three times here (περ του λαου, περ εαυτου, περ αμαρτιων), but in verse 1 υπερ ανθρωπων, υπερ αμαρτιων. In the Koine this interchange of περ (around) and υπερ (over) is common ( Mt 26:28 ). Taketh the honour unto himself (εαυτω λαμβανε την τιμην). Dative case of personal interest (εαυτω). The priest was called of God.

This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office. So Christ also (ουτως κα ο Χριστος). Just as with Aaron. Jesus had divine appointment as high priest also. To be made (γενηθηνα). First aorist passive infinitive of γινομα.

High priest (αρχιερεα). Predicate accusative agreeing with εαυτον (himself) object of εδοξασεν. But he that spake unto him (αλλ' ο λαλησας προς αυτον). Ellipsis of εδοξασεν to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Ps 2:7 quoted already as Messianic ( Heb 1:5 ). Jesus himself repeatedly claimed that the Father sent him on his mission to the world ( Joh 5:30 , 43 ; 8:54 ; 17:5 , etc.)

Bruce holds that Christ's priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood ( Joh 3:16 ). In another place (εν ετερω). That is Ps 110:4 . It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest.

Only the word priest (ιερευς) occurs here which the author uses as synonymous with high priest (αρχιερευς). The point lies in the meaning of the phrase "After the order of Melchizedek" (κατα την ταξιν Μελχισεδεκ). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point ( 5:10-7:28 ). In the days of his flesh (εν ταις ημεραις της σαρκος αυτου).

Here (verses 7-9 ) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" ( 4:15 ) he did not have to offer sacrifices "for himself," yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up (προσενεγκας). Second aorist active (-α form) participle of προσφερω (cf.

verse 3 ). An allusion to the Agony of Christ in Gethsemane. Supplications (ικετηριας). Socrates, Polybius, Job ( Job 40:22 ) combine this word with δεησεις (prayers) as here. The older form was ικεσια. The word ικετηριος is an adjective from ικετης (a suppliant from ικω, to come to one) and suggests one coming with an olive-branch (ελαια). Here only in the N.

T. With strong crying and tears (μετα κραυγης ισχυρας κα δακρυων). See Lu 22:44 f . for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears ( Joh 11:35 ; Lu 19:41 ), but Gethsemane chiefly. To save him from death (σωζειν εκ θανατου). A reference to the cry of Jesus in Gethsemane ( Mt 26:39 ).

Having been heard for his godly fear (εισακουσθεις απο της ευλαβειας). Old word from ευλαβης (taking hold well, Lu 2:25 from ευ, λαμβανω, the verb ευλαβεομα in N. T. only in Heb 11:7 ), in N. T. only here and 12:28 . Fine picture of Christ's attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father's will.

Though he was a Son (καιπερ ων υιος). Concessive participle with καιπερ, regular Greek idiom as in 7:5 ; 12:17 . Yet learned obedience (εμαθεν υπακοην). Second aorist active indicative of μανθανω. Succinct and crisp statement of the humanity of Jesus in full harmony with Lu 2:40 , 52 and with Heb 2:10 . By the things which he suffered (αφ' ων επαθεν). There is a play on the two verbs (εμαθεν--επαθεν), paronomasia.

Second aorist active indicative of πασχω. He always did his Father's will ( Joh 8:29 ), but he grew in experience as in wisdom and stature and in the power of sympathy with us. Having been made perfect (τελειωθεις). First aorist passive participle of τελειοω, the completion of the process of training mentioned by this same verb in 2:10 "by means of sufferings" (δια παθηματων) as stated again here in verse 8 .

The author of eternal salvation (αιτιος σωτηριας αιωνιου). Common adjective from αιτια (cause), causing, often in Greek with σωτηριας (Aeschines, Philo), in N. T. only here, Lu 23:4 , 14 , 22 ; Ac 19:40 . See same idea in Heb 2:10 (αρχηγον). See Isa 45:17 . Named of God (προσαγορευθεις). First aorist passive participle of προσαγορευω, old verb to salute, to address, only here in N.

T. Common in Plutarch. Of whom (περ ου). Or "concerning which," for ου 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 (δυσερμηνευτος). Late and rare verbal compound (δυσ, ερμηνευω), 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 (νωθρο ταις ακοαις). Old adjective (papyri also), from negative νη and ωθεω, to push, no push in the hearing, slow and sluggish in mind as well as in the ears.

In N. T. only here and 6:12 (slack, sluggish). Plato calls some students νωθρο (stupid). Teachers (διδασκαλο). Predicate nominative after εινα. By reason of the time (δια τον χρονον). Alas, what a commentary on modern Christians. That some one teach you the rudiments (του διδασκειν υμας τινα τα στοιχεια). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person (υμας, you) and the thing (τα στοιχεια, the rudiments) and the accusative of general reference (τινα, as to some one).

For στοιχεια see Ga 4:3 , 9 ; Col 2:8 . Of the first principles of the oracles of God (της αρχης των λογιων του θεου). Three genitives linked to each other. Αρχης (beginning) illustrates τα στοιχεια, just before, the A B C of Christian teaching like Heb 6:1 f . Λογιον is a diminutive of logos, divine oracles being usually brief, common in the O. T. and Philo for God's words, in N.

T. used for the O. T. ( Ac 7:38 ; Rom 3:2 ), of God's word through Christians ( 1Pe 4:11 ), of the substance of Christian teaching ( Heb 5:12 ). Of milk (γαλακτος). Because still babes ( 1Co 3:2 ) and not able to chew "solid food" (στερεας τροφης), without intellectual and spiritual teeth. Without experience (απειρος). Old adjective (alpha privative and πειρα, trial).

Inexperienced. The babe (νηπιος, old word, negative νη and επος, word like Latin infans , infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by "word of righteousness" (cf. 1:2 ; 2:3 for the word spoken by Christ). For full-grown men (τελειων). Predicate genitive. The word is for adults, relative perfection (τελειο) in contrast with babes as in 1Co 2:6 ; 3:1 ; 13:11 ; Php 3:15 ; Eph 4:4 , not absolute perfection ( Mt 5:48 ).

Their senses (τα αισθητηρια). The organs of perception (Stoic term for sense organs) from αισθανομα ( Lu 9:45 ), in Plato, Galen, Hippocrates, here only in N. T. Exercised (γεγυμνασμενα). Perfect passive participle of γυμναζω, to exercise (naked, γυμνος). Galen uses αισθητηρια γεγυμνασμενα together after εχω as we have here. For this predicate use of the participle with εχω see Lu 13:6 ; 14:19 f .

"By reason of use" one gains such skill. To discern (προς διακρισιν). "For deciding between" (from διακρινω), old word with ablative καλου τε κα κακου (between good and evil). See 1Co 12:1 ; Rom 14:1 . Wherefore (διο). Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak (αφεντες τον λογον).

Second aorist active participle of αφιημ, to leave off or behind. Of the first principles of Christ (της αρχης του Χριστου). Objective genitive Χριστου (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again τα στοιχεια της αρχης των λογιων του θεου of 5:12 . And press on (κα φερωμεθα). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers).

The Pythagorean Schools use φερωμεθα in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of αφεντες φερωμεθα (Eurip. , Androm . 393, for instance). Unto perfection (επ την τελειοτητα). Old word from τελειος mature, adults as in 5:14 . Only twice in N. T. (here and Col 3:14 ).

Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation (μη παλιν θεμελιον καταβαλλομενο). The regular idiom for laying down the foundation of a building (θεμελιον, Lu 6:48 f. ). The metaphor is common ( 1Co 3:11 ) and the foundation is important, but one cannot be laying the foundation always if he is to build the house.

There are six items mentioned here as part of the "foundation," though the accusative διδαχην in apposition with θεμελιον may mean that there are only four included in the θεμελιον. Two are qualitative genitives after θεμελιον (μετανοιας and πιστεως). What is meant by "dead works" (απο νεκρων εργων) is not clear ( 9:14 ), though the reference may be to touching a corpse ( Nu 19:1 f.

; 31:19 ). There are frequent allusions to the deadening power of sin ( Jas 2:17 , 26 ; Joh 7:25 ; Rom 6:1 , 11 ; 7:8 ; Col 2:13 ; Eph 2:1 , 5 ). The use of repentance and faith together occurs also elsewhere ( Mr 1:15 ; Ac 20:21 ; 1Th 1:9 ). The other four items are qualitative genitives with διδαχÂην (βαπτισμων, επιθεσεως χειρων, αναστασεως νεκρων, κριματος αιωνιου).

The plural βαπτισμων "by itself does not mean specifically Christian baptism either in this epistle ( 9:10 ) or elsewhere ( Mr 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 ( Joh 3:25 ).

See also Ac 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 ( Mt 19:13 ), of healing ( Mr 7:32 ), in the choice of the Seven ( Ac 6:6 ), in the bestowal of the Holy Spirit ( Ac 8:17 f. ; 19:6 ), in separation for a special task ( Ac 13:3 ), in ordination ( 1Ti 4:14 ; 5:22 ; 2Ti 1:6 ).

Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, Joh 5:29 ; Ac 24:15 ) is easily seen to be basal (cf. 1Co 15 ) as well as eternal judgment (timeless and endless). If God permit (εανπερ επιτρεπη ο θεος). Condition of the third class with εανπερ (note περ indeed). See 1Co 16:7 (εαν ο κυριος επιτρεψη) and Ac 18:21 (του θεου θελοντος).

It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time ( 13:23 ) if the way opens, a less probable interpretation. As touching those who were once enlightened (τους απαξ φωτισθεντας). First aorist passive articular participle (the once for all enlightened) of φοτιζω, old and common verb (from φως) as in Lu 11:36 .

The metaphorical sense here (cf. Joh 1:9 ; Eph 1:18 ; Heb 10:32 ) occurs in Polybius and Epictetus. The accusative case is due to ανακαινιζειν in verse 6 . Hαπαξ here is "once for all," not once upon a time (ποτε) and occurs again ( 9:7 , 26 , 27 , 28 ; 12:26 , 27 ). Tasted of the heavenly gift (γευσαμενους της δωρεας της επουρανιου). First aorist middle participle of γευω, old verb once with accusative (verse 5 , καλον ρημα, δυναμεις), usually with genitive ( Heb 2:9 ) as here.

Partakers of the Holy Ghost (μετοχους πνευματος αγιου). See 3:14 for μετοχο. These are all given as actual spiritual experiences. And then fell away (κα παραπεσοντας). No "then" here, though the second aorist (effective) active participle of παραπιπτω, old verb to fall beside (aside), means that. Only here in N. T. In Gal 5:4 we have της χαριτος εξεπεσατε (ye fell out of grace, to law, Paul means).

It is impossible to renew them again (αδυνατον παλιν ανακαινιζειν). The αδυνατον (impossible) comes first in verse 4 without εστιν (is) and there is no "them" in the Greek. There are three other instances of αδυνατον in Hebrews ( 6:18 ; 10:4 ; 11:6 ). The present active infinitive of ανακαινιζω (late verb, ανα, καινος, here only in the N. T. , but ανακαινοω, 2Co 4:16 ; Col 3:10 ) with αδυνατον bluntly denies the possibility of renewal for apostates from Christ (cf.

3:12-4:2 ). It is a terrible picture and cannot be toned down. The one ray of light comes in verses 8-12 , not here. Seeing they crucify to themselves afresh (αναστραυρουντας εαυτοις). Present active participle (accusative plural agreeing with τους ... παραπεσοντας) of ανασταυροω, the usual verb for crucify in the old Greek so that ανα- here does not mean "again" or "afresh," but "up," sursum , not rursum (Vulgate).

This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (κα παραδειγματιζοντας). Present active participle of παραδειγματιζω, late verb from παραδειγμα (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb δειγματισα in this sense in Mt 1:19 . Which hath drunk (η πιουσα).

Articular second aorist active participle of πινω, to drink. Herbs (βοτανην). Old word from βοσκω, to feed, green plant, only here in N. T. Cf. our botany. Meet (ευθετον). Old compound verbal (ευ, τιθημ) well-placed, fit ( Lu 9:62 ). It is tilled (γεωργειτα). Present passive indicative of γεωργεω, old and rare verb from γεωργος (tiller of the soil, γη, εργον, 2Ti 2:6 ), here only in the N.

T. Receives (μεταλαμβανε). Present active indicative of μεταλαμβανω, old verb to share in, with genitive (ευλογιας) as here ( Ac 2:46 ) or with accusative ( Ac 24:25 ). If it beareth (εκφερουσα). Present active participle of εκφερω, conditional participle. For "thorns and thistles" see Mt 7:16 for both words (ακανθας κα τριβολους). Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus , to hinder the enemy's cavalry.

Rejected (αδοκιμος). See 1Co 9:27 ; Ro 1:28 . For καταρας εγγυς (nigh unto a curse) see Gal 3:10 . To be burned (εις καυσιν). "For burning." Common sight in clearing up ground. But we are persuaded (πεπεισμεθα δε). Perfect passive indicative of πειθω, literary plural. Note Paul's use of πεπεισμα in 2Ti 1:12 . Better things (τα κρεισσονα). "The better things" than those pictures in 6:4-8 .

That accompany salvation (εχομενα σωτηριας). "Things holding on to salvation" ( Mr 1:38 ), a common Greek phrase εχομενα, present middle participle of εχω. Though we thus speak (ε κα ουτως λαλουμεν). Concessive condition of the first class. Explanatory, not apologetic, of his plain talk. Not unrighteous to forget (ου γαρ αδικος επιλαθεσθα). Second aorist middle infinitive of επιλανθανω with genitive case (εργου, work, αγαπης, love).

But even God cannot remember what they did not do. In that ye ministered and still do minister (διακονησαντες κα διακονουντες). First aorist active and present active participle of the one verb διακονεω, the sole difference being the tense (single act aorist , repeated acts present ). And we desire (επιθυμουμεν δε). Literary plural again like πεπεισμεθα ( 6:9 ).

He is not wholly satisfied with them as he had already shown ( 5:11-14 ). They have not given up Christ ( 6:4-8 ), but many of them are still babes (νηπιο, 5:13 ) and not adults (τελειο, 5:14 ) and others are in peril of becoming so. Unto the fulness of hope (προς την πληροφοριαν της ελπιδος). For πληροφορια see 1Th 1:5 ; Col 2:2 . To the end (αχρ τελους). As in 3:6 , 14 .

That ye be not sluggish (ινα μη νωθρο γενησθε). Negative final clause with second aorist middle subjunctive of γινομα, "that ye become not sluggish (or dull of hearing)" as some already were ( 5:11 ). Imitators (μιμητα). See 1Th 1:6 ; 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 10:19-12:3 ), one of his great appeals later in ch.

Heb 11 full of examples of "faith and long-suffering." Made promise (επαγγειλαμενος). First aorist middle participle of επαγγελλω. Could swear by none greater (κατ' ουδενος ειχεν μειζονος ομοσα). Imperfect active of εχω in sense of εδυνατο as often with ομοσα (first aorist active infinitive of ομνυω) and ωμοσεν (he sware) is first aorist active indicative. Surely (ε μην).

By itacism for η μην (Deissmann, Bible Studies , p. 205). The quotation is from Ge 22:16 f . (the promise renewed to Abraham with an oath after offering of Isaac). Blessing (ευλογων). Hebraism (present active participle) for the Hebrew infinitive absolute and so with πληθυνων (multiplying). Having patiently endured (μακροθυμησας). First aorist active participle of μακροθυμος (μακροσ, θυμος, long spirit) illustrating μακροθυμια of verse 12 .

He obtained (επετυχεν). Second aorist (effective) active indicative of επετυγχανω, old verb with genitive. God was true to his word and Abraham was faithful. In every dispute (πασης αντιλογιας). Objective genitive of old word several times in Hebrews ( 6:16 ; 7:7 ; 12:3 ). Talking back, face to face, in opposition. Final (περας). Limit, boundary ( Mt 12:42 ).

Men may perjure themselves. To shew (επιδειξα). First aorist active infinitive of επιδεικνυμ, to show in addition (επι-) to his promise "more abundantly" (περισσοτερον). The immutability of his counsel (το αμεταθετον της βουλης αυτου). Late compound verbal neuter singular (alpha privative and μετατιθημ, to change), "the unchangeableness of his will." Interposed (εμεσιτευσεν).

First aorist active indicative of μεσιτευω, late verb from μεσιτης, mediator ( Heb 8:6 ), to act as mediator or sponsor or surety, intransitively to pledge one's self as surety, here only in the N. T. With an oath (ορκω). Instrumental case of ορκος (from ερκος, an enclosure), Mt 14:7 , 9 . By two immutable things (δια δυο πραγματων αμεταθετων). See verse 17 .

God's promise and God's oath, both unchangeable. In which it is impossible for God to lie (εν οις αδυνατον ψευσασθα θεον). Put this "impossibility" by that in verses 4-6 . Theon is accusative of general reference with ψευσασθα, first aorist middle infinitive of ψευδομα. That we may have (ινα εχωμεν). Purpose clause with ινα and the present active subjunctive of εχω, "that we may keep on having."

Strong consolation (ισχυραν παρακλησιν). "Strong encouragement" by those two immutable things. Who have fled for refuge (ο καταφυγοντες). Articular effective second aorist active participle of καταφευγω, old verb, in N. T. only here and Ac 14:6 . The word occurs for fleeing to the cities of refuge ( De 4:42 ; 19:5 ; Jos 20:9 ). To lay hold of (κρατησα). First aorist active (single act) infinitive of κρατεω in contrast with present tense in 4:14 (hold fast).

Set before us (προκειμενης). Placed before us as the goal. See this same participle used with the "joy" (χαρας) set before Jesus ( 12:2 ). Which (ην). Which hope. What would life be without this blessed hope based on Christ as our Redeemer? As an anchor of the soul (ως αγκυραν της ψυχης). Old word, literally in Ac 27:29 , figuratively here, only N. T. examples.

The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck ( 1Ti 1:19 ). Both sure and steadfast (ασφαλη τε κα βεβαιαν). This anchor of hope will not slip (alpha privative and σφαλλω, to totter) or lose its grip (βεβαια, from βαινω, to go, firm, trusty). That which is within the veil (το εσωτερον του καταπετασματος).

The Holy of Holies, "the inner part of the veil" (the space behind the veil), in N. T. only here and Ac 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters. As a forerunner (προδρομος). Old word used for a spy, a scout, only here in N. T. Jesus has shown us the way, has gone on ahead, and is the surety (εγγυος, Heb 7:22 ) and guarantor of our own entrance later.

In point of fact, our anchor of hope with its two chains of God's promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us. A high priest for ever (αρχιερευς εις τον αιωνα). There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek," the point that now calls for elucidation ( 5:10 f.

). This Melchizedek (ουτος ο Μελχισεδεκ). 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 Ge 14:18-20 ; Ps 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 6:20 .

It is "for ever" (εις τον αιωνα) 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" (ο συναντησας) is here applied to Melchizedek from Ge 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 συνανταω) see Lu 9:37 . Slaughter (κοπης). Old word for cutting (κοπτω, 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 (ιερευς του θεου του υψιστου). He is called "priest" and note του υψιστου 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 ( Mr 5:7 ; Lu 8:28 ). A tenth (δεκατην). It was common to offer a tenth of the spoils to the gods. So Abraham recognized Melchizedek as a priest of God. Divided (εμερισεν). First aorist active of μεριζω, from μερος (portion), to separate into parts. From this point till near the end of verse 3 (the Son of God) is a long parenthesis with ουτος of verse 1 as the subject of μενε (abideth) as the Revised Version punctuates it.

Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. 1:8 ) and Salem (peace). Without father, without mother, without genealogy (απατωρ, αμητωρ, αγενεαλογητος). Alliteration like Ro 1:30 , the first two old words, the third coined by the author (found nowhere else) and meaning simply "devoid of any genealogy."

The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. Made like (αφωμοιωμενος).

Perfect passive participle of αφομοιοω, old verb, to produce a facsimile or copy, only here in N. T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. Unto the Son of God (τω υιω του θεου). Associative instrumental case of υιος. Abideth a priest (μενε ιερευς).

According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. Continually (εις το διηνεκες). Old phrase (for the continuity) like εις τον αιωνα, in N. T. only in Hebrews ( 7:3 ; 10:1 , 14 , 21 ). How great (πηλικος). Geometrical magnitude in contrast to arithmetical (ποσος), here only in N.

T. , "how distinguished." He received tithes from Abraham (verses 4- ) and he blessed Abraham ( ) and even Levi is included (verses 8-10 ). Out of the chief spoils (εκ των ακροθινιων). Old word from ακρος, top, and θις, a heap (the top of the pile). Patriarch (πατριαρχης). LXX word (πατρια, tribe, αρχω, to rule) transferred to N. T. ( Ac 2:29 ). The priest's office (την ιερατειαν).

LXX and Koine word from ιερευς, in N. T. only here and Lu 1:9 . To take tithes (αποδεκατοιν). Present active infinitive (in -οιν, not -ουν, as the best MSS. give it) of αποδεκατοω a LXX word (απο, δεκατοω), to take a tenth from (απο). Brethren (αδελφους). Accusative case in apposition with λαον (people) unaffected by the explanatory phrase τουτ' εστιν (that is).

Though come out (καιπερ εξεληλυθοτας). Concessive participle (cf. 5:8 ) with καιπερ (perfect active of εξερχομα). He whose genealogy is not counted (ο μη γενεαλογουμενος). Articular participle with negative μη (usual with participles) of the old verb γενεαλογεω trace ancestry (cf. verse 3 ) Hath taken tithes (δεδεκατωκεν). Perfect active indicative of δεκατοω, standing on record in Genesis.

Hath blessed (ευλογηκεν). Perfect active indicative of ευλογεω, likewise standing on record. Note the frequent perfect tenses in Hebrews. Him that hath the promises (τον εχοντα τας επαγγελιας). Cf. 6:12 , 13-15 for allusion to the repeated promises to Abraham ( Ge 12:3 , 7 ; 13:14 ; 15:5 ; 17:5 ; 22:16-18 ). Dispute (αντιλογιας). Ablative case with χωρις. For the word see 6:16 .

The writer makes a parenthetical generalization and uses the article and neuter adjective (το ελασσον, the less, υπο του κρειττονος, by the better), a regular Greek idiom. Here (ωδε). In the Levitical system. There (εκε). In the case of Melchizedek. Of whom it is witnessed (μαρτυρουμενος). "Being witnessed," present passive participle of μαρτυρεω (personal construction, not impersonal).

That he lives (οτ ζη). Present active indicative of ζαω). The Genesis record tells nothing of his death. So to say (ως επος ειπειν). An old idiom, here only in the N. T. , common in Philo, used to limit a startling statement, an infinitive for conceived result with ως. Hath paid tithes (δεδεκατωτα). Perfect passive indicative of δεκατοω, "has been tithed." This could only be true of Levi "so to speak."

In the loins of his father (εν τη οσφυ του πατρος). Levi was not yet born. The reference is to Abraham, the forefather (πατρος) of Levi. This is a rabbinical imaginative refinement appealing to Jews. Perfection (τελειωσις). Abstract substantive of τελειοω. More the act than the quality or state (τελειοτης, 6:1 ). The condition is of the second class, "if there were perfection, etc."

The Levitical priesthood failed to give men "a perfectly adequate relation to God" (Moffatt). Priesthood (ιεροσυνης). Old word, in N. T. only here, verses 12 , 24 . Cf. ιερετια in verse 5 . The adjective Λευειτικη occurs in Philo. Received the law (νενομοθετητα). Perfect passive indicative of νομοθετεω, old compound to enact law (νομοσ, τιθημ), to furnish with law (as here), only other N.

T. example in 8:6 . What further need was there? (τις ετ χρεια;). No copula expressed, but it would normally be ην αν, not just ην: "What need still would there be?" Another priest (ετερον ιερεα). Of a different line (ετερον), not just one more (αλλον). Accusative of general reference with the infinitive ανιστασθα (present middle of ανιστημ intransitive). And not to be reckoned (κα ου λεγεσθα).

The negative ου belongs rather to the descriptive clause than just to the infinitive. The priesthood being changed (μετατιθεμενης της ιεροσυνης). Genitive absolute with present passive participle of μετατιθημ, old word to transfer ( Ga 1:6 ). A change (μεταθεσις). Old substantive from μετατιθημ. In N. T. only in Heb. ( 7:12 ; 11:5 ; 12:27 ). God's choice of another kind of priesthood for his Son, left the Levitical line off to one side, forever discounted, passed by "the order of Aaron" (την ταξιν Ααρων).

Belongeth to another tribe (φυλης ετερας μετεσχηκεν). See 2:14 for μετεχω, perfect active indicative here. A different (ετερας) tribe. Hath given attendance at (προσεσχηκεν). Perfect active indicative (watch perfects in Hebrews, not "for" aorists) of προσεχω, old verb, here with either νουν (mind) or self (εαυτον) understood with dative case (τω θυσιαστηριω, the altar, for which word see Mt 5:23 ; Lu 1:11 ).

It is evident (προδηλον). Old compound adjective (προ, δηλος), openly manifest to all, in N. T. only here and 1Ti 5:24 f . Hath sprung (ανατεταλκεν). Perfect active indicative of ανατελλω, old compound to rise up like the sun ( Mt 5:45 ). Yet more abundantly evident (περισσοτερον ετ καταδηλον). Only N. T. instance of the old compound adjective καταδηλος thoroughly clear with ετ (still) added and the comparative περισσοτερον (more abundantly) piling Ossa on Pelion like Php 1:23 .

Likeness (ομοιοτητα). See 4:15 , only N. T. examples. Cf. the verb in verse 3 . Ariseth another priest (ανιστατα ιερευς ετερος). As said in verse 11 , now assumed in condition of first class. Carnal (σαρκινης). "Fleshen" as in 1Co 3:1 , not σαρκικης (fleshlike, 1Co 3:3 ). The Levitical priests became so merely by birth. Of an endless life (ζωης ακαταλυτου). Late compound (alpha privative and verbal adjective from καταλυω, to dissolve, as in 2Co 4:1 ), indissoluble.

Jesus as priest lives on forever. He is Life. It is witnessed (μαρτυρειτα). Present passive indicative of μαρτυρεω. The author aptly quotes again Ps 110:4 . A disannulling (αθετησις). Late word from αθετεω (alpha privative and τιθημ), to set aside ( Mr 6:26 ), in N. T. only here and 9:26 . Common in the papyri in a legal sense of making void. Involved in μεταθεσις (change in verse 12 ).

Foregoing (προαγουσης). Present active participle of προαγω, to go before ( 1Ti 1:18 ). Because of its weakness (δια το αυτης ασθενες). Neuter abstract adjective with article for quality as in verse 7 with δια and accusative case for reason. Unprofitableness (ανωφελες). Old compound (alpha privative and οφελος) useless, and neuter singular like ασθενες. In N.

T. only here and Tit 3:9 . Made nothing perfect (ουδεν ετελειωσεν). Another parenthesis. First aorist active indicative of τελειοω. See verse 11 . And yet law is necessary. A bringing in thereupon (επεισαγωγη). An old double compound (επ, additional, εισαγωγη, bringing in from εισαγω). Here only in N. T. Used by Josephus ( Ant . XI. 6, 2) for the introduction of a new wife in place of the repudiated one.

Of a better hope (κρειττονος ελπιδος). This better hope ( 6:18-20 ) does bring us near to God (εγγιζομεν τω θεω) as we come close to God's throne through Christ ( 4:16 ). Without the taking of an oath (χωρις ορκωμοσιας). As in Ps 110:4 . Have been made (εισιν γεγονοτες). Periphrastic perfect active indicative of γινομα (perfect active participle of γινομα) and then εισιν.

The parenthesis runs from ο μεν γαρ (for they) to εις τον αιωνα (for ever, end of verse 21 ). But he with an oath (ο δε μετα ορκωμοσιας). Positive statement in place of the negative one in verse 20 . By so much also (κατα τοσουτο κα). Correlative demonstrative corresponding to καθ' οσον (the relative clause) in verse 20 . The surety (εγγυος). Vulgate sponsor .

Old word, here only in the N. T. , adjective (one pledged, betrothed), from εγγυη, a pledge, here used as substantive like εγγυητης, one who gives a pledge or guarantee. There may be a play on the word εγγιζω in verse 19 . Εγγυαω is to give a pledge, εγγυαλιζω, to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God's pledge to man, or man's to God, or both.

He is both in fact, as the Mediator (ο μεσιτης, 8:6 ) between God and man (Son of God and Son of man). Many in number (πλειονες). Comparative predicate adjective, "more than one," in succession, not simultaneously. Because they are hindered (δια το κωλυεσθα). Articular infinitive (present passive) with δια and the accusative case, "because of the being hindered."

By death (θανατω). Instrumental case. From continuing (παραμενειν). Present active infinitive of the compound (remain beside) as in Php 1:25 and in the ablative case. Because he abideth (δια το μενειν αυτον). Same idiom as in verse 23 , "because of the abiding as to him" (accusative of general reference, αυτον). Unchangeable (απαραβατον). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and παραβαινω, valid or inviolate.

The same idea in verse 3 . God placed Christ in this priesthood and no one else can step into it. See verse 11 for ιερωσυνη. Wherefore (οθεν). Since he alone holds this priesthood. To the uttermost (εις το παντελες). Old idiom, in N. T. only here and Lu 13:10 . Vulgate renders it in perpetuum (temporal idea) or like παντοτε. This is possible, but the common meaning is completely, utterly.

Draw near (προσερχομενους). Present middle participle of προσερχομα, the verb used in 4:16 which see. To make intercession (εις το εντυγχανειν). Purpose clause with εις and the articular present active infinitive of εντυγχανω for which verb see Ro 8:34 . "His intercession has red blood in it, unlike Philo's conception" (Moffatt). Became us (ημιν επρεπεν). Imperfect active indicative of πρεπω as in 2:10 , only there it was applied to God while here to us.

"Such" (τοιουτος) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save ( 2:17 f. ) as just explained in 7:24 f. Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. Holy (οσιος). Saintly, pious, as already noted.

Cf. Ac 2:24 ; 13:35 . Guileless (ακακος). Without malice, innocent. In N. T. only here and Ro 16:18 . Undefiled (αμιαντος). Untainted, stainless. In the papyri. Not merely ritual purity ( Le 21:10-15 ), but real ethical cleanness. Separated from sinners (κεχωρισμενος απο των αμαρτωλων). Perfect passive participle. Probably referring to Christ's exaltation ( 9:28 ).

Made higher than the heavens (υψηλοτερος των ουρανων γενομενος). "Having become higher than the heavens." Ablative case (ουρανων) after the comparative adjective (υψηλοτερος). First (προτερον). Regular adverb for comparison between two, though πρωτον often occurs also ( Joh 1:41 ), with επειτα (then) following. For the sins (τον). Only the article in the Greek with repetition of υπερ or of αμαρτιων.

When he offered up himself (εαυτον ανενεγκας). First aorist active participle of αναφερω, to offer up. See same idea in 9:14 where εαυτον προσηνεγκεν is used. Old verb for sacrifice to place on the altar ( 1Pe 2:5 , 24 ). After the law (μετα τον νομον). As shown in verses 11-19 , and with an oath ( Ps 110:4 ). Son (υιον). As in Ps 2:7 ; Heb 1:2 linked with Ps 110:4 .

Perfected (τετελειωμενον). Perfect passive participle of τελειοω. The process ( 2:10 ) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience ( 2:17 f. ; 5:1-10 ) to meet our needs, and with the perfect offering of himself as sacrifice. In the things which we are saying (επ τοις λεγομενοις).

Locative case of the articular present passive participle of λεγω after επ as in Lu 5:5 ; Heb 11:4 , "in the matter of the things being discussed." The chief point (κεφαλαιον). Neuter singular of the adjective κεφαλαιος (from κεφαλη, head), belonging to the head. Vulgate capitulum , nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature.

The word also occurs in the sense of the sum total or a sum of money ( Ac 22:28 ) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's Vocabulary ). Such an high priest (τοιουτον αρχιερεα). As the one described in chapters 4:16-7:28 and in particular 7:26 (τοιουτος) 7:27 , 28 . But the discussion of the priestly work of Jesus continues through 12:3 .

Τοιουτος is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest ( 8:1-6 ). He is himself a better priest than Aaron (τοιουτος in 8:1 such as shown in 4:16-7:28 ); he works in a better sanctuary ( 8:2 , 5 ); he offers a better sacrifice ( 8:3 f. ); he is mediator of a better covenant ( 8:6 ); his work rests on better promises ( 8:6 ); hence he has obtained a better ministry as a whole ( 8:6 ).

In this resume (κεφελαιον) the author gives the pith (κεφαλαιον) of his argument, curiously enough with both senses of κεφαλαιον (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, 8:7-13 . (2) The better sanctuary, 9:1-12 . (3) The better sacrifice, 9:13-10:18 . (4) The better promises, 10:19-12:3 . One point (the better high priest, like Melchizedek) has already been discussed ( 4:16-7:28 ).

Sat down (εκαθισεν). Repetition of 1:3 with του θρονου (the throne) added. This phrase prepares the way for the next point. Minister (λειτουργος). See on Ro 13:6 ; Php 2:25 . Of the sanctuary (των αγιων). "Of the holy places" (τα αγια), without any distinction (like 9:8 f. ; 10:19 ; 13:11 ) between the holy place and the most holy place as in 9:2 f . Of the true tabernacle (της σκηνης της αληθινης).

By way of explanation of των αγιων. For σκηνη see Mt 17:4 and σκηνος ( 2Co 5:1 ), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the "genuine" tabernacle and see Joh 1:9 for αληθινος.

Pitched (επηξεν). First aorist active indicative of πηγνυμ, old verb to fasten as the pegs of a tent, here only in the N. T. Cf. Nu 24:6 . Is appointed (καθιστατα). As in 5:1 . To offer (εις το προσφερειν). Articular infinitive accusative case with εις as is common while ινα προσφερη (ινα with present active subjunctive) for purpose in 5:1 , with δωρα τε κα θυσιας as there.

It is necessary (αναγκαιον). A moral and logical necessity (from αναγκη necessity) as seen in Ac 13:46 ; Php 1:24 . This high priest also (κα τουτον). "This one also," no word for high priest, accusative of general reference with the infinitive εχειν (have). Somewhat to offer (τ ω προσενεγκη). Second aorist active subjunctive of προσφερω (verse 3 ). Vulgate aliquid quod offerat .

The use of the subjunctive in this relative clause is probably volitive as in Ac 21:16 ; Heb 12:28 (possibly here merely futuristic), but note ο προσφερε (present indicative) in 9:7 . See Robertson, Grammar , p. 955. On earth (επ γης). As opposed to εν τοις ουρανοις (verse 1 ). Condition of second class, determined as unfulfilled. He would not be a priest at all (ουδ' αν ην ιερευς).

"Not even would he be a priest." Conclusion of second class condition with αν and imperfect indicative (ην). Seeing there are those (οντων των). Genitive absolute with οντων (from ειμ) and the articular present active participle of προσφερω (verse 3 ). Jesus was not of the tribe of Levi and so could not serve here. Serve (λατρευουσιν). Present active indicative of λατρευω for which verb see on Mt 4:10 .

A copy (υποδειγματ). Dative case after λατρευουσιν. See already on Joh 13:15 ; Heb 4:11 for this interesting word. Shadow (σκια). Dative case. Old word for which see already Mt 4:16 ; Mr 4:32 ; Col 2:17 . See same idea in Heb 9:23 . For difference between σκια and εικων see 10:1 . Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt).

Is warned of God (κεχρηματιστα). Perfect passive indicative of χρηματιζω, old verb (from χρημα, business) for which see on Mt 2:12 , 22 ; Lu 2:26 . The word "God" is not used, but it is implied as in Ac 10:22 ; Heb 12:25 . So in LXX, Josephus, and the papyri. For saith he (γαρ φησ). Argument from God's command ( Ex 25:40 ). See that thou make (Hορα ποιησεις).

Common Greek idiom with present active imperative of οραω and the volitive future of ποιεω without ινα (asyndeton, Robertson, Grammar , p. 949). The pattern (τον τυπον). The very word used in Ex 25:40 and quoted also by Stephen in Ac 7:44 . For τυπος see already Joh 20:25 ; Ro 6:17 , etc. The tabernacle was to be patterned after the heavenly model. But now (νυν δε).

Logical use of νυν, as the case now stands, with Jesus as high priest in heaven. Hath he obtained (τετυχεν). Perfect active indicative of τυγχανω with the genitive, a rare and late form for τετευχεν (also τετευχηκεν), old verb to hit the mark, to attain. A ministry the more excellent (διαφορωτερας λειτουργιας). "A more excellent ministry." For the comparative of διαφορος see 1:4 .

This remark applies to all the five points of superiority over the Levitical priesthood. By how much (οσω). Instrumental case of the relative οσος between two comparative adjectives as in 1:4 . The mediator (μεσιτης). Late word from μεσος (amid) and so a middle man (arbitrator). Already in Ga 3:19 f. and see 1Ti 2:5 . See Heb 9:15 ; 12:24 for further use with διαθηκη.

Of a better covenant (κρειττονος διαθηκης). Called "new" (καινησ, νεας in 9:15 ; 12:24 ). For διαθηκη see Mt 26:28 ; Lu 1:72 ; Ga 3:17 , etc. This idea he will discuss in 8:7-13 . Hath been enacted (νενομοθετητα). Perfect passive indicative of νομοθετεω as in 7:11 which see. Upon better promises (επ κρειττοσιν επαγγελιαις). Upon the basis of (επ). But how "better" if the earlier were also from God?

This idea, alluded to in 6:12-17 , Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that "better" (κρεισσων) is the keynote of the Epistle. At every point Christianity is better than Judaism. That first covenant (η πρωτη εκεινη). The word διαθηκη (covenant) is not expressed, but clearly meant by the feminine gender πρωτη. Faultless (αμεμπτος).

Old compound adjective for which see Lu 1:6 ; Php 2:15 . The condition is second class and assumes that the old covenant was not "blameless," apparently a serious charge which he hastens to explain. For a second (δευτερας). Objective genitive with διαθηκης understood. The conclusion with αν and the imperfect passive indicative (εζητειτο) is clearly a second-class condition.

See a like argument in 7:11 . Finding fault with them (μεμφομενος αυτους). Present middle participle of μεμφομα (cf. αμεμπτος), old verb, in N. T. only here and Ro 9:19 . The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in verses 8-12 ; Jer 38:31-34 (in LXX 31:31-34) in full which calls for little explanation or application to prove his point (verse 13 ).

I will make (συντελεσω). Future active of συντελεω, old compound verb to accomplish as in Mr 13:4 ; Ro 9:28 . A new covenant (διαθηκην καινην). In 12:24 we have διαθηκης νεας, but καινης in 1Co 11:25 . Καινος is fresh, on new lines as opposed to the old (παλαιος) as in 2Co 3:6 , 14 ; νεος is young or not yet old. In the day that I took them (εν ημερα επιλαβομενου μου).

Genitive absolute (μου and second aorist middle participle of επιλαμβανω), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after ημερα in place of εν η επελαβομεν, occurring also in Barn. 2:28. By the hand (της χειρος). Technical use of the genitive of the part affected. To lead them forth (εξαγαγειν αυτους). Second aorist active infinitive of εξαγω to denote purpose.

For they continued not (οτ αυτο ουκ ενεμειναν). First aorist active indicative of εμμενω, old verb to remain in ( Ac 14:22 ). The Israelites broke the covenant. Then God annulled it. I regarded not (ημελησα). "I neglected" as in 2:3 . The covenant was void when they broke it. This (αυτη). The "new" one of verse 8 . That I will make (ην διαθησομα). Future middle of διατιθημ, "that I will covenant," cognate accusative (ην), using the same root in the verb as in διαθηκη.

I will put (διδους). "Giving," present active participle of διδωμ, to give. Into their mind (εις την διανοιαν αυτων). Their intellect, their moral understanding, all the intellect as in Aristotle ( Col 1:21 ; Eph 4:18 ). On their heart (επ καρδιας αυτων). Either genitive singular or accusative plural. Καρδια is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature.

A god (εις θεον). Note the Hebraistic use of εις in the predicate instead of the usual nominative θεος as in "a people" (εις λαον). This was the ideal of the old covenant ( Ex 6:7 ), now at last to be a fact. They shall not teach (ου μη διδαξωσιν). Strong double negative (ου μη) with the first aorist active (futuristic) subjunctive of διδασκω. His fellow-citizen (τον πολιτην αυτου).

See Lu 15:15 ; 19:14 . Know the Lord (Γνωθ τον κυριον). Second aorist active imperative of γινωσκω. In the new covenant all will be taught of God ( Isa 54:13 ; Joh 6:45 ), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in 2Co 3:7-18 . Shall know (ειδησουσιν). Future perfect active, old form of οιδα (note γινωσκω just before of recognizing God), one of the rare future perfects (cf.

2:13 , εσομα πεποιθως). Merciful (ιλεως). Old Attic adjective for ιλαος, common in the LXX, only here in N. T. , from which ιλασκομα comes ( Lu 18:13 ). Will I remember no more (ου μη μνησθω ετ). Double negative ου μη with first aorist passive subjunctive (volitive) of μιμνησκω, to recall. In that he saith (εν τω λεγειν). Locative case of the articular present active infinitive of λεγω, "in the saying as to him."

He hath made the first old (πεπαλαιωκεν την πρωτην). Perfect active indicative of παλαιοω, old verb from παλαιος (in contrast with καινος, fresh, new), to treat as old and out of date. The conclusion is to the point. That which is becoming old and waxeth aged (το παλαιουμενον κα γηρασκον). Γηρασκω is old verb from γηρας (age) like γερων (old man) and refers to the decay of old age so that both ideas appear here in opposition to καινος (παλαιος) and νεος (γεραιος).

Is nigh unto vanishing away (εγγυς αφανισμου). Genitive case with εγγυς and late word for disappearance (from αφανιζω, Mt 6:19 ), here only in the N. T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A. D. 70, would he not have written "has vanished away"? Even the first covenant (κα η πρωτη).

Κα (even) is doubtful. No word for covenant with πρωτε (cf. 8:7 ). Had (ειχε). Imperfect active, used to have. Ordinances (δικαιωματα). Regulations (from δικαιοω) as in Lu 1:6 ; Ro 5:16 . Of divine service (λατρειας). No word for "divine," though worship is meant as in Ro 9:4 ; Php 3:3 . Genitive case. And its sanctuary, a sanctuary of this world (το τε αγιον κοσμικον).

By το αγιον the author describes the whole sanctuary ( Ex 36:3 ; Nu 3:38 ) like των αγιων in 8:2 . Κοσμικον is a late adjective (Aristotle, Plutarch) from κοσμος, relating to this world, like επ γης (upon earth) of 8:4 . It is in the predicate position, not attributive. A tabernacle the first (σκηνη η πρωτη). See 8:2 for σκηνη. Large tents usually had two divisions (the outer and the inner or the first and the second).

Note πρωτη for the first of two as with the first covenant ( 8:7 , 13 ; 9:1 ). The large outer tent was entered first and was called Hαγια (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. Was prepared (κατεσκευασθη). First aorist passive of κατασκευαζω. See 3:3 . For the furniture see Ex 25 ; 26 . Three items are named here: the candlestick (η λυχνια, late word for λυχνιον) or lampstand, necessary since there were no windows ( Ex 25:31-39 ); the table (η τραπεζα, old word, Mt 15:27 ) for the bread ( Ex 25:23-30 ; Le 24:6 of pure gold); the shewbread (η προθεσις των αρτων) as in Ex 25:30 ; 40:23 ; Le 24:5-9 .

Probably a hendiadys for the table with the loaves of God's Presence. After the second veil (μετα το δευτερον καταπετασμα). The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies (Hαγια Hαγιων). The word καταπετασμα is from καταπεταννυμ, to spread down, and we have already had it in 6:19 . Cf.

also Mt 27:51 . Having a golden censer (χρυσουν εχουσα θυμιατηριον). The present active participle εχουσα (feminine singular) agrees with σκηνη (the Holy of Holies). It is not certain whether θυμιατηριον here means censer or altar of incense. In the LXX ( 2Ch 26:19 ; Ex 8:11 ; IV Macc. 7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has θυσιαστηριον του θυμιατος ( Ex 30:1-10 ).

Apparently the altar of incense was in the Holy Place, though in Ex 30:1-10 it is left quite vague. B puts it in verse 2 . So we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). The ark of the covenant (την κιβωτον της διαθηκης). A box or chest four feet long, two and a half broad and high ( Ex 25:10 f.

). The Scotch have a "meal-ark." Wherein (εν η). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see Ex 16:32-34 . For Aaron's rod that budded (η βλαστησασα, first aorist active participle of βλαστανω) see Nu 17:1-11 . For the tables of the covenant see Ex 25:16 f.

; 31:18 ; De 9:9 ; 10:5 . Not definitely clear about these items in the ark, but on front, except that 1Ki 8:9 states that it did contain the tables of the covenant. For πλακες (tables) see 2Co 3:3 (only other N. T. example). Above it (υπερανω αυτης). Up above, in local sense as in Eph 4:10 , with ablative case αυτης (it, the ark). Cherubim of glory (Χερουβειν δοξης).

Hebrew word (dual form), two in number, made of gold ( Ex 25:18-22 ). They are called ζωα (living creatures) in the LXX ( Isa 6:2 f. ; Eze 1:5-10 ; 10:5-20 ). Overshadowing (κατασκιαζοντα). Present active participle of κατασκιαζω, old verb to shadow down on, cover with shade, only here in the N. T. The mercy seat (το ιλαστηριον). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat.

Here the adjective ιλαστηριος has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Ro 3:25 (Deissmann, Bible Studies , pp. 124-35). Severally (κατα μερος). In detail, distributive use of κατα with μερος (part). These things having been thus prepared (τουτων ουτως κατεσκευασμενων). Genitive absolute with the perfect passive participle of κατασκευαζω for which verb see verse 2 .

A mere summary has been made of the furniture. Go in (εισιασιν). Present active indicative of εισειμ, to go in, old verb, in N. T. only here, Ac 3:3 ; 21:18 , 26 . Accomplishing (επιτελουντες). Present active participle of επιτελεω for which see 8:5 . Alone (μονος). Predicate adjective with ο αρχιερευς. Once in the year (απαξ του ενιαυτου). Once for each year (not ποτε, at any time) with genitive of time.

Not without blood (ου χωρις αιματος). According to Le 16:14 f . Not even he could enter the second tent (Holy of Holies) without blood. The errors of the people (των του λαου αγνοηματων). Late word from αγνοεω, not to know ( 5:2 ), only here in the N. T. , but in LXX, papyri, and inscriptions where a distinction is drawn between errors (αγνοηματα) and crimes (αρμαρτηματα).

In Ge 43:12 αγνοημα is "an oversight." But these sins of ignorance (αγνοηματα) were sins and called for atonement. See Heb 10:26 for wilful sinning. The Holy Ghost this signifying (τουτο δηλουντος του πνευματος του αγιου). Genitive absolute with present active participle of δηλοω, to make plain. Used as in 12:27 . The way into the Holy place (την των αγιων οδον).

Here as in verses 12 , 25 των αγιων is used for the very Presence of God as in 8:2 and is in the objective genitive. Hοδον is the accusative of general reference with the infinitive. Hath not yet been made manifest (μηπω πεφανερωσθα). Perfect passive infinitive of φανεροω, to make plain (φανερος) in indirect discourse after δηλουντος with negative μηπω. While as the first tabernacle is yet standing (ετ της πρωτης σκηνης εχουσης στασιν).

Another genitive absolute with present active participle of εχω (having standing στασιν), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse 3 ) kept the priests out of the Holy of Holies (the very Presence of God). Which (ητις). "Which very thing," the first tent (της πρωτης σκηνης, division of the tabernacle), a parenthesis and explanation.

A parable (παραβολη). Only in the Synoptic Gospels in the N. T. and Heb 9:9 ; 11:19 . See on Mt 13:3 for the word (from παραβαλλω, to place alongside). Here like τυπος (type or shadow of "the heavenly reality," Moffatt). For the time now present (εις τον καιρον τον ενεστηκοτα). "For the present crisis " (καιρον, not αιωνα, age, not χρονον, time). Perfect active articular (repeated article) participle of ενιστημ (intransitive), the age in which they lived, not the past, not the future.

See 1Co 3:22 ; Ro 8:38 for contrast between ενεστωτα and μελλοντα. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which (καθ' ην). Here the relative refers to παραβολη just mentioned, not to σκηνης. See 5:1 ; 8:3 . As touching the conscience (κατα συνειδησιν). For συνειδησις see 1Co 8:10 ; 10:17 ; Ro 2:15 .

This was the real failure of animal sacrifice ( 10:1-4 ). Make the worshipper perfect (τελειωσα τον λατρευοντα). First aorist active infinitive ( 2:10 ). At best it was only ritual or ceremonial purification ( 7:11 ), that called for endless repetition ( 10:1-4 ). Only with meats and drinks and divers washings (μονον επ βρωμασιν κα πομασιν κα διαφοροις βαπτισμοις).

The parenthesis of the Revised Version here is unnecessary. The use of επ here with the locative case is regular, "in the matter of" ( Lu 12:52 ; Joh 12:16 ; Ac 21:24 ). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" (διαφοροις, late adjective, in N. T.

only in Heb 1:4 ; 8:6 ; 9:10 ; Ro 12:6 ) say "different" or "various." Βαπτισμοις is, of course, the Jewish ceremonial immersions (cf. Mr 7:4 ; Ex 29:4 ; Le 11:25 , 28 f. ; Nu 8:7 ; Re 6:2 ). Carnal ordinances (δικαιωμασιν σαρκος). But the correct text is undoubtedly simply δικαιωματα σαρκος (nominative case), in apposition with δωρα τε κα θυσια (gifts and sacrifices).

See 9:1 for δικαιωματα. Imposed (επικειμενα). Present middle or passive participle of επικειμα, old verb to lie upon (be laid upon). Cf. 1Co 9:16 . Until a time of reformation (μεχρ καιρου διορθωσεως). Definite statement of the temporary nature of the Levitical system already stated in 7:10-17 ; 8:13 and argued clearly by Paul in Ga 3:15-22 . Διορθωσις is a late word, here alone in N.

T. (from διορθοω, to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορθοω in Heb 12:12 . Here for reformation like διορθωμα (reform) in Ac 24:2 f . Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Ga 3 ; Ro 9 ). Having come (παραγενομενος).

Second aorist middle participle of παραγινομα. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). Of the good things to come (των μελλοντων αγαθων). But B D read γενομενων (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope.

Westcott prefers γενομενων, Moffatt μελλοντων. Through the greater and more perfect tabernacle (δια της μειζονος κα τελειοτερας σκηνης). Probably the instrumental use of δια ( 2Co 2:4 ; Ro 2:27 ; 14:20 ) as accompaniment, not the local idea ( 4:14 ; 10:20 ). Christ as High Priest employed in his work the heavenly tabernacle ( 8:2 ) after which the earthly was patterned ( 9:24 ).

Not made with hands (ου χειροποιητου). Old compound verbal for which see Mr 14:58 ; Ac 7:48 ; 17:24 . Cf. Heb 8:2 . Here in the predicate position. Not of this creation (ου ταυτης της κτισεως). Explanation of ου χιεροποιητου. For κτισις see 2Co 5:17 ; Ro 8:19 . For the idea see 2Co 4:18 ; Heb 8:2 . This greater and more perfect tabernacle is heaven itself ( 9:24 ).

Through his own blood (δια του ιδιου αιματος). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7 ), but he offered his own blood. He is both victim and High Priest. See the same phrase in 13:12 ; Ac 20:28 . Once for all (εφαπαξ). In contrast to the repeated (annual) entrances of the Levitical high priests ( 9:7 ).

Into the holy place (εις τα αγια). Here, as in verses 8 , 24 heaven itself. Having obtained (ευραμενος). First aorist middle (indirect) participle of ευρισκω, simultaneous action with εισηλθεν, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part ( Joh 10:17 ).

Λυτρωσις (from λυτροω) is a late word for the act of ransoming (cf. λυτρον, ransom), in O. T. only here and Lu 1:68 ; 2:38 . But απολυτρωσις elsewhere (as in Lu 21:28 ; Ro 3:24 ; Heb 9:15 ; 11:35 ). For "eternal" (αιωνιαν, here feminine form) see 6:2 . The author now turns to discuss the better sacrifice ( 9:13-10:18 ) already introduced. Ashes (σποδος). Old word, in N.

T. only here, Mt 11:21 ; Lu 10:13 . Common in LXX. Of a heifer (δαμαλεως). Old word (δαμαλις), a red heifer whose ashes mingled with water (μετα υδατος, verse 19 ) were sprinkled (ραντιζουσα, present active participle of ραντιζω, in LXX, though ραινω more common) on the contaminated or defiled ones ( Nu 19 ) as the blood of bulls and goats was offered for sins ( Le 16 ).

Sanctify (αγιαζε). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (καθαροτητα, old word here only in N. T.) of the flesh," but not for the conscience (verse 9 ). The cow was αμωμον, the individual καθαρος. How much more (ποσω μαλλον). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer.

Through the eternal Spirit (δια πνευματος αιωνιου). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. Offered himself (εαυτον προσηνεγκεν). Second aorist active indicative of προσφερω (used so often as in 5:1 , 3 ; 8:3 ). The voluntary character of Christ's death is again emphasized.

Without blemish (αμωμον). Old compound adjective ( Col 1:22 ; 1Pe 1:19 ) as the sacrifice had to be ( Ex 29:1 ; Le 1:3 , 10 ). Shall cleanse from conscience (καθαριε την συνειδησιν υμων). Future active indicative of καθαριζω. Some MSS. have ημων (our). The old Greek used καθαιρω, not καθαριζω (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies , pp.

216f.) , for cleansing. From dead works (απο νεκρων εργων). As in 6:1 . "A pause might be made before εργων, from dead--(not bodies but) works." Mediator of a new covenant (διαθηκης καινης μεσιτης). See 8:6 for this phrase with κρειττονος instead of καινης. A death having taken place (θανατου γενομενου). Genitive absolute, referring to Christ's death. For the redemption (εις απολυτρωσιν).

Of the transgressions (των παραβασεων). Really ablative case, "from the transgressions." See verse 12 , λυτρωσιν. Under the first covenant (επ τη πρωτη διαθηκη). Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ's death that gives worth to the types that pointed to him.

So then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. That they may receive (οπως λαβωσιν). Purpose clause (God's purpose in the rites and symbols) with οπως and the second aorist active subjunctive of λαμβανω. A testament (διαθηκη). The same word occurs for covenant (verse 15 ) and will (verse 16 ).

This double sense of the word is played upon also by Paul in Ga 3:15 f . We say today "The New Testament" ( Novum Testamentum ) rather than " The New Covenant." Both terms are pertinent. That made it (του διαθεμενου). Genitive of the articular second aorist middle participle of διατιθημ from which διαθηκη comes. The notion of will here falls in with κληρονομια (inheritance, 1Pe 1:4 ) as well as with θανατος (death).

Of force (βεβαια). Stable, firm as in 3:6 , 14 . Where there hath been death (επ νεκροις). "In the case of dead people." A will is only operative then. For doth it ever avail while he that made it liveth? (επε μη ποτε ισχυε οτε ζη ο διαθεμενοσ;). This is a possible punctuation with μη ποτε in a question ( Joh 7:26 ). Without the question mark, it is a positive statement of fact.

Aleph and D read τοτε (then) instead of ποτε. The use of μη in a causal sentence is allowable ( Joh 3:18 , οτ μη). The first covenant (η πρωτη). Supply διαθηκη as in 9:1 . Has been dedicated (ενκεκαινιστα). Stands dedicated. Perfect passive indicative of ενκαινιζο, a late verb in LXX, one papyrus, and in N. T. only here and 10:20 . It means to renew, to inaugurate ( 1Sa 11:14 ; 2Ch 15:8 ) and in 1Ki 8:63 to dedicate.

Note τα ενκαινια ( Joh 10:22 ) for the feast of dedication. When every commandment had been spoken (λαληθεισης). Genitive absolute with first aorist passive participle feminine singular of λαλεω. The author uses the account in Ex 24:3 f. "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool (εριον, diminutive of εροσ, ειρος, old word, here and in Re 1:14 ; for κοκκινος see on Mt 27:6 , 28 ), and hyssop (υσσωπου, a plant mentioned in Joh 19:29 ).

It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling ( Nu 10:2-10 ). Both the book itself (αυτο τε το βιβλιον). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in Ex 40:9 f. ; Le 8:10 f. and applies blood to all the details.

Sprinkled (εραντισεν). First aorist active indicative from ραντιζω (from ραντος and this from ραινω), like βαπτιζω from βαπτω. Cf. Mr 7:4 ; Heb 10:22 ; Re 19:13 . This is (τουτο). Instead of ιδου of the LXX ( Ex 24:8 ), just like our Lord's words in Mr 14:24 , a possible reminiscence of the Master's words (Dods). The author also has ενετειλατο (he commanded) for διεθετο of the LXX.

In like manner with the blood (τω αιματ ομοιως). Instrumental case of αιμα (blood). But the use of the article does not necessarily refer to the blood mentioned in verse 19 . In Ex 40:9 Moses sprinkled the tabernacle with oil. It had not been erected at the time of Ex 24:5 f . Josephus ( Ant . III. 8, 6) gives a tradition that blood was used also at this dedication.

Blood was used annually in the cleansing rites on the day of atonement. I may almost say (σχεδον). Old adverb, only three times in the N. T. , here, Ac 13:44 ; 19:26 . Here it qualifies the entire clause, not just παντα. With blood (εν αιματ). In blood. There were exceptions ( Ex 19:10 ; 32:30 f. ; Le 5:11 f. ; 15:5 ; Nu 16:46 f. ; 31:23 f. , etc.) Apart from shedding of blood (χωρις αιματεκχυσιας).

A double compound first found here (coined by the writer) and later in ecclesiastical writers (αιμα, blood, εκ, out, χεω, to pour, like εκχυσις αιματος 1Ki 18:28 ). "Pouring out of blood." The author seems to have in mind Christ's words in Mt 26:28 : "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement.

The blood of Christ sets aside all other plans for pardon. The copies (τα υποδειγματα). See 8:5 for this word, the earthly ( 8:4 ; 9:1 ) tabernacle. With these (τουτοις). Instrumental case of ουτος, like the rites above described (verse 19 ), perhaps with some disparagement. Themselves (αυτα). The heavenly realities ( 8:2 , 5 ; 9:11 f. ). With better sacrifices (κρειττοσιν θυσιαις).

Instrumental case again. Point of this section ( 9:13-10:18 ). Than these (παρα ταυτας). Use of παρα and the accusative case after a comparative as in 1:4 , 9 . To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical. Made with hands (χειροποιητα).

See verse 11 for this word. Like in pattern to the true (αντιτυπα των αληθινων). Late compound word, only twice in N. T. (here, 1Pe 3:21 ). Polybius uses αντιτυπος for infantry "opposite" to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality" (Moffatt). Moses was shown a τυπος (model) of the heavenly realities and he made an αντιτυπον on that model, "answering to the type" (Dods) or model.

In 1Pe 3:21 αντιτυπος has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge" (Dods). Now to appear (νυν εμφανισθηνα). Purpose clause by the first aorist passive infinitive of εμφανιζω ( Mt 27:53 ; Joh 14:21 f. ). For the phrase see Ps 42:3 . For this work of Christ as our High Priest and Paraclete in heaven see Heb 7:25 ; Ro 8:34 ; 1Jo 2:1 f .

That he should offer himself often (ινα πολλακις προσφερη εαυτον). Purpose clause with ινα and present active subjunctive of προσφερω (keep on offering himself, like 5:1 , 3 ). With blood not his own (εν αιματ αλλοτριω). So-called instrumental use of εν (accompaniment). αλλοτριος means "belonging to another," "not one's own" ( Lu 16:12 ). Else must he often have suffered (επε εδε αυτον πολλακις παθειν).

A common elliptical use of επε after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with εδε is without αν (verbs of necessity, obligation, etc.) See Robertson, Grammar , p. 963. The conclusion with αν occurs in 10:2 . See also 1Co 5:10 . "Since, if that were true, it would be necessary for him to suffer often."

Since the foundation of the world (απο καταβολης κοσμου). See 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value ( 1Pe 1:19 f. ; Re 13:8 ). At the end (επ συντελεια). Consummation or completion as in Mt 13:39 f. which see. Hath he been manifested (πεφανερωτα). Perfect passive indicative of φανεροω, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in 1Ti 3:16 and also 1Pe 1:20 .

Jesus came once for all ( Heb 1:2 ). To put away sin (εις αθετησιν της αμαρτιας). See 7:18 for the word αθετησις. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent). It is appointed (αποκειτα). Present middle (or passive) of αποκειμα, "is laid away" for men. Cf. same verb in Lu 19:20 ; Col 1:5 ; 2Ti 4:8 (Paul's crown).

Once to die (απαξ αποθανειν). Once for all to die, as once for all to live here. No reincarnation here. After this cometh judgement (μετα τουτο κρισις). Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures ( Mt 25:31-46 ; Joh 5:25-29 ). Once (απαξ). "Once for all" (verse 26 ) as already stated. Shall appear a second time (εκ δευτερου οφθησετα).

Future passive indicative of οραω. Blessed assurance of the Second Coming of Christ, but this time "apart from sin" (χωρις αμαρτιας, no notion of a second chance then). Unto salvation (εις σωτηριαν). Final and complete salvation for "them that wait for him" (τοις αυτον απεκδεχομενοις). Dative plural of the articular participle present middle of απεκδεχομα, the very verb used by Paul in Php 3:20 of waiting for the coming of Christ as Saviour.

Shadow (σκιαν). The contrast here between σκια (shadow, shade caused by interruption of light as by trees, Mr 4:32 ) and εικων (image or picture) is striking. Christ is the εικων of God ( 2Co 4:4 ; Col 1:15 ). In Col 2:17 Paul draws a distinction between σκια for the Jewish rites and ceremonies and σωμα 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 (εις το διηνεκες). See this phrase also in 7:3 ; 9:12 , 14 . Nowhere else in N. T. From διηνεγκα (διαφερω), to bear through. They can (δυναντα). This reading leaves ο νομος a nominativus pendens (an anacoluthon). But many MSS. read δυνατα (it--the law--can). For the idea and use of τελειωσα see 9:9 .

Else they would not have ceased? (επε ουκ αν επαυσαντο;). Ellipsis of condition after επε (since if they really did perfect) with the conclusion of the second-class condition (αν and the aorist middle indicative of παυομα). To be offered (προσφερομενα). Regular idiom, participle (present passive) with παυομα ( Ac 5:42 ). Because (δια το). Δια with the accusative of the articular infinitive, "because of the having" (εχειν) as to the worshippers (τους λατρευοντας, accusative of general reference of the articular participle), not "would have had."

No more conscience of sins (μηδεμιαν ετ συνειδησιν αμαρτιων). Rather "consciousness of sins" as in 9:14 . Having been once cleansed (απαξ κεκαθαρισμενους). Perfect passive participle of καθαριζω, "if they had once for all been cleansed." A remembrance (αναμνησις). A reminder. Old word from αναμιμνησκω, to remind, as in Lu 22:19 ; 1Co 11:24 f . Should take away (αφαιρειν).

Present active infinitive of αφαιρεω. Old verb and common in N. T. , only here and Ro 11:27 with "sins". Cf. 9:9 . When he cometh into the world (εισερχομενος εις τον κοσμον). Reference to the Incarnation of Christ who is represented as quoting Ps 40:7-9 which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having σωμα (body) rather than ωτια (ears).

The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). So the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson).

A body didst thou prepare for me (σωμα κατηρτισω μο). First aorist middle indicative second person singular of καταρτιζω, to make ready, equip. Using σωμα (body) for ωτια (ears) does not change the sense, for the ears were the point of contact with God's will. Thou hadst no pleasure (ουκ ευδοκησας). First aorist active indicative of ευδοκεω, common for God's good pleasure ( Mt 3:17 ).

God took no pleasure in the animal offering (θυσιαν), the meal-offering (προσφοραν), the burnt-offering (ολοκαυτωματα), the sin-offering (περ αμαρτιας, concerning sin). Then (τοτε). When it was plain that God could not be propitiated by such sacrifices. Lo, I am come (Ιδου ηκω). The Messiah is represented as offering himself to do God's will (του ποιησα το θελημα σου, the genitive articular infinitive of purpose).

In the roll of the book it is written of me (εν κεφαλιδ βιβλιου γεγραπτα περ εμου). Stands written (γεγραπτα, perfect passive indicative). Κεφαλις is a diminutive of κεφαλη (head), a little head, then roll only here in N. T. , but in the papyri. Here it refers "to the O. T. as a prediction of Christ's higher sacrifice" (Moffatt). Saying above (ανωτερον λεγων).

Christ speaking as in verse 5 . "Higher up" (ανωτερον, comparative of ανω, up) refers to verses 5 , 6 which are quoted again. The which (αιτινες). "Which very things" (θυσια). Then hath he said (τοτε ειρηκεν). That is Christ. Perfect active indicative with which compare τοτε ειπον (second aorist active) in verse 7 which is quoted again. He taketh away the first (αναιρε το πρωτον).

Present active indicative of αναιρεω, to take up, to abolish, of a man to kill ( Mt 2:16 ). By "the first" (το πρωτον) he means the system of animal sacrifices in verse 8 . That he may establish the second (ινα το δευτερον στηση). Purpose clause with ινα and the first aorist active (transitive) subjunctive of ιστημ, to place. By "the second" (το δευτερον) he means doing God's will as shown in verse 9 (following verse 8 ).

This is the author's exegesis of the Psalm. We have been sanctified (ηγιασμενο εσμεν). Periphrastic perfect passive indicative of αγιαζω, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ's offering of himself. "He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God" (Denney, The Death of Christ , p.

234). Standeth (εστηκεν). Perfect active indicative of ιστημ (intransitive), vivid picture. Ministering and offering (λειτουργων κα προσφερων). Present active participles graphically describing the priest. Take away (περιελειν). Second aorist active infinitive of περιαιρεω, old verb to take from around, to remove utterly as in Ac 27:20 . When he had offered (προσενεγκας).

Second aorist active participle (with first aorist ending -ας in place of -ον) of προσφερω, single act in contrast to present participle προσφερων above. One sacrifice (μιαν θυσιαν). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse.

For ever (εις το διηνεκες). Can be construed either with μιαν θυσιαν or with εκαθισεν (sat down). See 1:3 for εκαθισεν. Henceforth expecting (το λοιπον εκδεχομενος). "For the rest" or "for the future" (το λοιπον, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory ( Joh 16:33 ; 1Co 15:24-28 ). Till his enemies be made (εως τεθωσιν ο εχθρο αυτου).

Purpose and temporal clause with εως and the first aorist passive subjunctive of τιθημ. He quotes Ps 110:1 again. He hath perfected (τετελειωκεν). Perfect active indicative of τελειοω. He has done what the old sacrifices failed to do (verse 1 ). Them that are sanctified (τους αγιαζομενους). Articular participle (accusative case) present passive of αγιαζω (note perfect in verse 10 ) either because of the process still going on or because of the repetition in so many persons as in 2:11 .

And the Holy Ghost also beareth witness to us (μαρτυρε δε ημιν κα το πνευμα το αγιον). Μαρτυρεω is common in Philo for Scripture quotation. The author confirms his interpretation of Ps 40:7-9 by repeating from Jeremiah ( Jer 31:31 ff. ) what he had already quoted ( 8:8-12 ). After he hath said (μετα το ειρηκενα). Accusative case after μετα of the articular infinitive perfect active, "after the having said."

With them (προς αυτους). The author changes τω οικω Ισραελ ( 8:10 ) thus without altering the sense. He also changes the order of "heart" (καρδιας) and "mind" (διανοιαν) from that in 8:10 . Here again the writer adds "their iniquities" (των ανομιων) to "sins" of 8:12 and reads μνησθησομα (first future passive) with ου μη rather than μνησθω (first aorist passive subjunctive) of 8:12 (the more common idiom).

It is uncertain also whether the writer means verse 17 to be the principal clause with 15 , 16 as subordinate or the whole quotation to be subordinate to μετα το ειρηκενα of verse 15 with anacoluthon in verse 18 . At any rate verse 17 in the quotation does not follow immediately after verse 16 as one can see in 8:10-12 (skipping part of 8:10 and all of 8:11 ).

There is no more offering for sin (ουκετ προσφορα περ αμαρτιας). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ ( 9:13-10:18 ). As Jeremiah had prophesied, there is actually remission (αφεσις, removal) of sins. Repetition of the sacrifice is needless. Having therefore (εχοντες ουν). The author now gives a second (the first in 8:1-6 ) resume of the five arguments concerning the superior priestly work of Christ ( 10:19-25 ) coupled with an earnest exhortation like that in 4:14-16 , with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ ( 10:26-12:3 ).

Boldness (παρρησιαν). This is the dominant note all through the Epistle ( 3:6 ; 4:16 ; 10:19 , 35 ). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. Into the holy place (των αγιων). That is, the heavenly sanctuary where Jesus is ( 6:18-20 ). This is the better sanctuary ( 9:1-12 ). By the blood of Jesus (εν τω αιματ Ιησου).

This is the better sacrifice just discussed ( 9:13-10:18 ). By the way which he dedicated for us (ην ενεκαινισεν ημιν οδον). This "new" (προσφατον, freshly killed, newly made, from προς and the root of φατος, in the papyri, only here in N. T.) and "living" (ζωσαν) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" ( 8:7-13 ) in Jeremiah.

The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven ( 6:20 ). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ ( Joh 1:18 ; 14:9 ). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God ( Heb 2:17 f.

; 4:16 ). A great priest (ιερεα μεγαν). As has been shown in 4:14-7:28 . Over the house of God (επ τον οικον του θεου). As God's Son ( 3:5 f. ). Let us draw near (προσερχωμεθα). Present middle volitive subjunctive as in 4:16 with which exhortation the discussion began. There are three exhortations in verses 22:25 (Let us draw near, προσερχωμεθα, let us hold fast, κατεχωμεν, let us consider one another, κατανοωμεν αλληλους).

Four items are added to this first exhortation. With a true heart (μετα αληθινης καρδιας). With loyalty and fealty. In fulness of faith (εν πληροφορια πιστεως). See 6:11 for this very phrase. Having our hearts sprinkled from an evil conscience (ρεραντισμενο τας καρδιας απο συνειδησεως πονηρας). Perfect passive participle of ραντιζω with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle ( 9:18-22 ) and the shedding of Christ's blood for the cleansing of our consciences ( 10:1-4 ).

Cf. 1Pe 1:2 for "the sprinkling of the blood of Jesus Christ." Our body washed with pure water (λελουσμενο το σωμα υδατ καθαρω). Perfect passive (or middle) of λουω, old verb to bathe, to wash. Accusative also retained if passive. Hυδατ can be either locative (in) or instrumental (with). See Eph 5:26 ; Tit 3:5 for the use of λουτρον. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

Let us hold fast (κατεχωμεν). Present (keep on holding fast) active volitive subjunctive of κατεχω as in 3:6 , 14 . That it waver not (ακλινη). Common compound adjective (alpha privative and κλινω, unwavering, not leaning, here only in N. T. It is a confession of hope, not of despair. That promised (ο επαγγειλαμενος). First aorist middle articular participle of επαγγελλω.

This is the argument remaining to be discussed ( 10:26-12:3 ) and already alluded to ( 6:13 f. ; 8:6 ). The ministry of Jesus rests upon "better promises." How better? God is "faithful," but he made the other promises also. We shall see. Let us consider one another (κατανοωμεν αλληλους). Present (keep on doing so) active volitive subjunctive of κατανοεω. The verb used about Jesus in 3:1 .

To provoke (εις παροξυσμον). Our very word "paroxysm," from παροξυνω (παρα, οξυνω from οξυς, sharp), to sharpen, to stimulate, to incite. So here in good sense (for incitement to), but in Ac 15:39 the word is used of irritation or contention as in the LXX and Demosthenes. Hippocrates uses it for "paroxysm" in disease (so in the papyri). Unto love and good works (αγαπης κα καλων εργων).

Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians ( 2Co 8:1-7 ). Not forsaking (μη εγκαταλειποντες). "Not leaving behind, not leaving in the lurch" ( 2Ti 4:10 ). The assembling of yourselves together (την επισυναγωγην εαυτων). Late double compound from επισυναγω, to gather together (συν) besides (επ) as in Mt 23:37 ; Lu 17:27 .

In N. T. only here and 2Th 2:1 . In an inscription 100 B. C. for collection of money (Deissmann, Light , etc. , p. 103). As the custom of some is (καθως εθος τισιν). "As is custom to some." For εθος (custom) see Lu 22:39 ; Joh 19:40 . Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. So much the more as (τοσουτω μαλλον οσω).

Instrumental case of measure or degree, "by so much the more as," both with τοσουτω and οσω. The day drawing nigh (εγγιζουσαν την ημεραν). The Second Coming of Christ which draws nearer all the time ( Ro 13:12 ). If we sin wilfully (εκουσιως αμαρτανοντων ημων). Genitive absolute with the present active participle of αμαρτανω, circumstantial participle here in a conditional sense.

After that we have received (μετα το λαβειν). "After the receiving" (accusative case of the articular infinitive second aorist active of λαμβανω after μετα). Knowledge (επιγνωσιν). "Full knowledge," as in 6:4 f . There remaineth no more (ουκετ απολειπετα). "No longer is there left behind" (present passive indicative as in 4:9 ), for one has renounced the one and only sacrifice for sin that does or can remove sin ( 10:1-18 ).

Expectation (εκδοχη). Usually reception or interpretation from εκδεχομα ( Heb 11:10 ), only here in N. T. and in unusual sense like προσδοκια, like απεκδεχομα ( Ro 8:19 , 23 , 25 ), this sense apparently "coined by the writer" (Moffatt) from his use of εκδεχομα in 10:13 . The papyri have it in the sense of interpretation. A fierceness of fire (πυρος ζηλος). An anger (zeal, jealousy) marked (genitive) by fire.

Language kin to that in Isa 26:11 ; Zep 1:19 ; Ps 79:5 . See also 2Th 1:8-10 for a like picture of destined doom. Devour (εσθιειν). "To eat" (figuratively), present active infinitive. The adversaries (τους υπεναντιους). Old double compound adjective (υπο, εν, αντιος), in N. T. only here and Col 2:14 . Those directly opposite. Hath set at naught (αθετησας). First aorist active participle of αθετεω, late compound, very common in LXX, from alpha privative and τιθημ, to render null and void, to set aside, only here in Hebrews (see Mr 7:9 ), but note αθετησις ( Heb 7:18 ; 9:26 ).

Without mercy (χωρις οικτιρμων). See 2Co 1:3 . This was the law ( De 17:6 ) for apostates. On the word of two or three (επ δυσιν η τρισιν). "On the basis of two or three." For this use of επ with the locative see 9:17 . How much (ποσω). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt).

Think ye (δοκειτε). An appeal to their own sense of justice about apostates from Christ. Sorer (χειρονος). "Worse," comparative of κακος (bad). Punishment (τιμωριας). Genitive case with αξιωθησετα (first future passive of αξιοω, to deem worthy). The word τιμωρια originally meant vengeance. Old word, in LXX, only here in N. T. Who hath trodden under foot the Son of God (ο τον υιον του θεου καταπατησας).

First aorist active articular participle of καταπατεω, old verb ( Mt 5:13 ) for scornful neglect like Zec 12:3 . See same idea in Heb 6:6 . Wherewith he was sanctified (εν ω ηγιασθη). First aorist passive indicative of αγιαζω. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. 6:4-8 ). An unholy thing (κοινον).

Common in the sense of uncleanness as Peter used it in Ac 10:14 . Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! Hath done despite (ενυβρισας). First aorist active participle of ενυβριζω, old verb to treat with contumely, to give insult to, here only in the N.

T. It is a powerful word for insulting the Holy Spirit after receiving his blessings ( 6:4 ). We know him that said (οιδαμεν τον ειποντα). God lives and is true to his word. He quotes De 32:35 (cf. Ro 12:19 ). For εκδικησις see Lu 18:7 f . God is the God of justice. He is patient, but he will punish. And again (κα παλιν). De 32:36 . A fearful thing (φοβερον).

Old adjective (from φοβεω, to frighten). In N. T. only in Heb. ( 10:27 , 31 ; 12:21 ). The sense is not to be explained away. The wrath of God faces wrongdoers. To fall (το εμπεσειν). "The falling" (articular infinitive second aorist active of εμπιπτω, to fall in, followed here by εις). We are not dealing with a dead or an absentee God, but one who is alive and alert ( 3:12 ).

Call to remembrance (αναμιμνησκεσθε). Present middle imperative of αναμιμνησκω, as in 2Co 7:15 "remind yourselves." The former days were some distance in the past ( 5:12 ), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. After ye were enlightened (φωτισθεντες).

First aorist passive participle of φωτιζω in the same sense as in 6:4 (regeneration) and like "the full knowledge of the truth" in 10:26 . Conflict (αθλησιν). Late word from αθλεω, to engage in a public contest in the games ( 2Ti 2:5 ), only here in the N. T. It occurs in the inscriptions. Cf. 2:10 for the benefit of "sufferings" in training. and partly (τουτο δε).

Accusative of general reference (τουτο) with μεν and δε for contrast. Being made a gazing-stock (θεατριζομενο). Late verb to bring upon the stage, to hold up to derision. See Paul's use of θεατρον of himself in 1Co 4:9 . By reproaches and afflictions (ονειδισμοις τε κα θλιψεσιν). Instrumental case. See Ro 15:3 . Partakers (κοινωνο). Partners ( Lu 5:10 ) with those (των objective genitive).

So used (ουτως αναστρεφομενων). Present middle articular participle of αναστρεφω, to conduct oneself ( 2Co 1:12 ). Ye had compassion on (συνεπαθησατε). First aorist active indicative of συνπαθεω, old verb to have a feeling with, to sympathize with. Them that were in bonds (τοις δεσμιοις). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul ( Eph 3:1 ; 2Ti 1:8 ).

Took joyfully (μετα χαρας προσεδεξασθε). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See Ro 13:1 , 3 ; 15:7 . The spoiling (την αρπαγην). "The seizing," "the plundering." Old word from αρπαζω. See Mt 23:35 . Of your possessions (των υπαρχοντων υμων). "Of your belongings." Genitive of the articular present active neuter plural participle of υπαρχω used as a substantive (cf.

υμων genitive) as in Mt 19:21 . That ye yourselves have (εχειν εαυτους). Infinitive (present active of εχω) in indirect discourse after γινωσκοντες (knowing) with the accusative of general reference (εαυτους, as to yourselves), though some MSS. omit εαυτους, some have εαυτοις (dative, for yourselves), and some εν εαυτοις (in yourselves). The predicate nominative αυτο could have been used agreeing with γινωσκοντες (cf.

Ro 1:22 ). A better possession (κρεισσονα υπαρξιν). Common word in the same sense as τα υπαρχοντα above, in N. T. only here and Ac 2:45 . In place of their plundered property they have treasures in heaven ( Mt 6:20 ). Abiding (μενουσαν). Present active participle of μενω. No oppressors (legal or illegal) can rob them of this ( Mt 6:19 ff. ). Cast not away therefore your boldness (μη αποβαλητε ουν την παρρησιαν υμων).

Prohibition with μη and the second aorist active subjunctive of αποβαλλω. Old verb to throw away from one as worthless, only twice in the N. T. , here in a figurative sense and Mr 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 κατεχωμεν in verse 23 . Which (ητις).

Your boldness of verse 35 . Recompense of reward (μισθαποδοσιαν). Late double compound, like μισθαποδοτης ( Heb 11:6 ), from μισθος (reward, wages) and αποδιδωμ, to give back, to pay (repay). In N. T. only here, 2:2 ; 11:26 . Of patience (υπομονης). Old word for remaining under trial ( Lu 8:15 ). This was the call of the hour then as now. Having done the will of God (το θελημα του θεου).

This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. That ye may receive the promise (ινα κομισησθε την επαγγελιαν) Purpose clause with ινα and the first aorist middle subjunctive of κομιζω, old verb to carry ( Lu 7:37 ), in the middle to get back one's own ( Mt 25:27 ), to receive.

See also 11:39 . Now the author is ready to develop this great idea of receiving the promise in Christ. A very little while (μικρον οσον οσον). From Isa 26:20 as an introduction to the quotation from Hab 2:3 f . He that cometh (ο ερχομενος). The article ο is added to ερχομενος in Hab 2:3 and is given here a Messianic application. If he shrink back (εαν υποστειλητα).

Condition of third class with εαν and the first aorist middle subjunctive of υποστελλω, old verb to draw oneself under or back, to withdraw, as already in Ac 20:20 , 27 ; Ga 2:12 . See Ro 1:17 for the quotation also of "the just shall live by faith." But we (ημεις δε). In contrast to renegades who do flicker and turn back from Christ. Of them that shrink back unto perdition (υποστολης εις απωλειαν).

Predicate genitive of υποστολη, as in 12:11 , from υποστελλω with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N. T. Unto the saving of the soul (εις περιποιησιν ψυχης). Old word from περιποιεω, to reserve, to preserve ( Lu 17:33 ) to purchase ( Ac 20:28 ). So here preserving or saving one's life as in Plato, but possession in Eph 1:14 , obtaining in 1Th 4:9 .

Papyri have it in sense of preservation. Now faith is (εστιν δε πιστις). He has just said that "we are of faith" ( 10:39 ), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for (ελπιζομενων υποστασις).

Hupostasis is a very common word from Aristotle on and comes from υφιστημ (υπο, under, ιστημ, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in 1:3 , the sense of assurance (une assurance certaine, Menegoz) in 3:14 , that steadiness of mind which holds one firm ( 2Co 9:4 ). It is common in the papyri in business documents as the basis or guarantee of transactions.

"And as this is the essential meaning in Heb 11:1 we venture to suggest the translation 'Faith is the title-deed of things hoped for'" (Moulton and Milligan, Vocabulary , etc.) The proving of things not seen (πραγματων ελεγχος ου βλεπομενων). The only N. T. example of ελεγχος (except Textus Receptus in 2Ti 3:16 for ελεγμον). Old and common word from ελεγχω ( Mt 18:15 ) for "proof" and then for "conviction."

Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek. Therein (εν ταυτη). That is, "in faith," feminine demonstrative referring to πιστις. The elders (ο πρεσβυτερο). 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" ( Mr 7:3 , 5 ; Mt 15:2 ).

Had witness borne to them (εμαρτυρηθησαν). First aorist passive of μαρτυρεω (cf. 7:8 ), "were testified to." By faith (πιστε). Instrumental case of πιστις which he now illustrates in a marvellous way. Each example as far as verse 31 is formally and with rhetorical skill introduced by πιστε. After that only a summary is given. We understand (νοουμεν). Present active indicative of νοεω, old verb (from νους, intellect) as in Mt 15:17 ; Ro 1:20 .

The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child. The worlds (τους αιωνας). "The ages" as in 1:2 (cf.

Einstein's fourth dimension, time). Accusative case of general reference. Have been framed (κατηρτισθα). Perfect passive infinitive of καταρτιζω, to mend, to equip, to perfect ( Lu 6:40 ), in indirect discourse after νοουμεν. So that (εις το). As a rule εις το with the infinitive is final, but sometimes as here it expresses result as in Ro 12:3 (Robertson, Grammar , p.

1003). Hath been made (γεγονενα). Perfect active infinitive of γινομα. What is seen (το βλεπομενον). Present passive articular participle (accusative case of general reference) of βλεπω. Of things which do appear (εκ φαινομενων). Ablative case with εκ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.

A more excellent sacrifice (πλειονα θυσιαν). Literally, "more sacrifice" (comparative of πολυς, much). For this rather free use of πλειων with the point implied rather than stated see Mt 6:25 ; Lu 10:31 ; 12:23 ; Heb 3:3 . Than Cain (παρα Καιν). For this use of παρα after comparative see 1:4 , 9 . For the incident see Ge 4:4 . Through which (δι' ης). The sacrifice (θυσια).

He had Witness borne to him (εμαρτυρηθη). First aorist passive indicative of μαρτυρεω as in verse 2 , "he was witnessed to." That he was righteous (εινα δικαιος). Infinitive in indirect discourse after εμαρτυρηθη, personal construction of δικαιος (predicate nominative after εινα) agreeing with the subject of εμαρτυρηθη (cf. Ro 1:22 , εινα σοφο). God bearing witness (μαρτυρουντος του θεου).

Genitive absolute with present active participle of μαρτυρεω. Through it (δι' αυτης). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. Being dead (αποθανων). Second aorist active participle of αποθνησκω, "having died." Yet speaketh (ετ λαλε). Cf. Ge 4:10 ; Heb 12:24 .

Speaks still through his faith. Was translated (μετετεθη). First aorist passive indicative of μετατιθημ, old verb to transpose, to change as in 7:12 ; Ac 7:16 . That he should not see death (του μη ιδειν θανατον). Here again του with the infinitive usually expresses purpose, but in this case result is the idea as in Mt 21:23 ; Ro 1:24 ; 7:3 , etc. (Robertson, Grammar , p.

1002). He was not found (ουχ ηυρισκετο). Imperfect passive of ευρισκω from Ge 5:24 . Was still not found. Translated (μετεθηκεν). First aorist active of same verb as μετετεθη just before. Translation (μεταθεσεως). Substantive from the same verb μετατιθημ, used already in 7:12 for change. See also 12:27 . Our very word "metathesis." He hath had witness borne him (μεμαρτυρητα).

Perfect passive indicative of μαρτυρεω, stands on record still, "he has been testified to." That he had been well-pleasing unto God (ευαρεστηκενα τω θεω). Perfect active infinitive of ευαρεστεω, late compound from ευαρεστος (well-pleasing), in N. T. only in Heb 11:5 f. ; 13:16 . With dative case θεω. Quoted here from Ge 5:22 , 24 . The word is common of a servant pleasing his master.

Impossible (αδυνατον). Strong word as in 6:4 , 18 . See Ro 8:8 for same idea with αρεσα (αρεσκω, Ga 1:10 ). Must believe (πιστευσα δε). Moral necessity to have faith (trust, πιστευω). This is true in business also (banks, for instance). That he is (οτ εστιν). The very existence of God is a matter of intelligent faith ( Ro 1:19 ff. ) So that men are left without excuse.

He is a rewarder (μισθαποδοτης γινετα). Rather, "becomes a rewarder" (present middle indicative of γινομα, not of ειμ). Only N. T. example of μισθαποδοτης, late and rare double compound (one papyrus example, from μισθος (reward) and αποδιδωμ (to pay back) like μισθαποδοσια ( 10:35 ; 11:26 ). Seek after (εκζητουσιν). That seek out God. Being warned of God (χρηματισθεις).

First aorist passive participle of χρηματιζω, old word for oracular or divine communications as already in 8:5 (cf. Mt 2:12 , 22 , etc.) Moved with godly fear (ευλαβηθη). First aorist passive indicative of ευλαβεομα, old verb from ευλαβης (from ευ and λαβειν, to take hold well or carefully), to show oneself ευλαβης, to act circumspectly or with reverence, here only in N.

T. (save Textus Receptus in Ac 23:10 ), often in LXX. An ark (κιβωτον). Ge 6:15 ; Mt 24:38 . Shaped like a box (cf. Heb 9:4 ). Through which (δι' ης). Through his faith as shown in building the ark. The world (τον κοσμον). Sinful humanity as in verse 38 . Heir (κληρονομος). In 2 Peter 2:5 Noah is called "a preacher of righteousness" as here "heir of righteousness."

He himself believed his message about the flood. Like Enoch he walked with God ( Ge 6:9 ). Not knowing whither he went (μη επισταμενος που ερχετα). Usual negative μη with a participle (present middle from επισταμα, old and common verb to put the mind on). Present middle indicative (ερχετα) preserved in the indirect question after the secondary tense εξηλθεν (went out) from which επισταμενος gets its time.

Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance" (εις κληρονομιαν). Became a sojourner (παρωικησεν). First aorist active indicative of παροικεω, old verb to dwell (οικεω) beside (παρα), common in LXX, in N. T. only here and Lu 24:18 . Called παροικον (sojourner) in Ac 7:6 .

In the land of promise (εις γην της επαγγελιας). Literally, "land of the promise." The promise made by God to him ( Ge 12:7 ; 13:15 ; 17:8 ). As in a land not his own (ως αλλοτριαν). For αλλοτριος (belonging to another) see 9:25 ; 11:34 . The heirs with him of the same promise (των συνκληρομενων της επαγγελιας της αυτης). Late double compound (συν, κληροσ, νεμομα), found in Philo, inscriptions and papyri, in N.

T. only here, Ro 8:17 ; Eph 3:6 ; 1Pe 3:7 . "Co-heirs" with Abraham. He looked for (εξεδεχετο). Imperfect middle of εκδεχομα (see on 10:13 ) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. The foundations (τους θεμελιους). Not just "tents" (σκηναις, verse 9 ). Ahraham set his steady gaze on heaven as his real home, being a mere pilgrim (παροικος) on earth.

Builder (τεχνιτης). Old word from τεχνη (craft) or trade ( Ac 17:29 ; 18:3 ), craftsman, artificer, in N. T. only here and Ac 19:24 , 38 . Maker (δημιουργος). Old word from δημιος (public) and εργον, a worker for the public, artisan, framer, here only in N. T. To conceive seed (εις καταβολην σπερματος). For deposit of seed. See 4:3 for καταβολη. Past age (παρα καιρον ηλικιας).

Beyond (παρα with the accusative) the season of age. Since she counted him faithful who had promised (επε πιστον ηγησατο τον επαγγειλαμενον). Sarah herself (αυτη--Σαρρα). Even Sarah, old as she was, believed God who had promised. Hence she received power. And that as good as dead (κα ταυτα νενεκρωμενου). Accusative of general reference (ταυτα), sometimes singular as in 1Co 6:8 .

The perfect passive participle from νεκροω, late verb to make dead, to treat as dead ( Ro 4:19 ), here by hyperbole. By the sea shore (παρα το χειλος της θαλασσης). "Along the lip of the sea" (from Ge 22:17 ), χειλος here alone in this sense in the N. T. Innumerable (αναριθμητος). Old compound verbal adjective (alpha privative and αριθμεω, to number), here alone in N.

T. In faith (κατα πιστιν). Here a break in the routine πιστε (by faith), "according to faith," either for literary variety "or to suggest πιστις as the sphere and standard of their characters" (Moffatt). These all (ουτο παντες). Those in verses 9-12 (Abraham, Sarah, Isaac, Jacob). Not having the promises (μη κομισαμενο τας επαγγελιας). First aorist middle participle of κομιζω, to obtain, as in 10:36 ; 11:39 .

And yet the author mentions Abraham ( 6:15 ) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." Greeted them (ασπασαμενο). First aorist middle participle of ασπαζομα, to salute ( Mt 5:47 ). Abraham rejoiced to see Christ's day in the dim distance ( Joh 8:56 ).

Strangers (ζενο). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it ( Ge 23:4 ; 47:9 ). Pilgrims (παρεπιδημο). Late double compound (παρα, επι, δημος), a sojourner from another land, in N. T. only here and 1Pe 1:1 ; 2:11 . A country of their own (πατριδα). Land of the fathers (πατηρ), one's native land ( Joh 4:44 ).

Cf. our patriotic, patriotism. Had been mindful (εμνημονευον)-- would have had (ειχον αν). Condition of second class (note αν in conclusion) with the imperfect (not aorist) in both condition and conclusion. So it means: "If they had continued mindful, they would have kept on having (linear action in both cases in past time). Opportunity to return (καιρον ανακαμψα).

Old verb ανακαμπτω to bend back, to turn back ( Mt 2:12 ), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt. They desire (ορεγοντα). Present middle indicative of ορεγω, old word for stretching out after, yearning after as in 1Ti 3:1 . Their God (θεος αυτων). Predicate nominative with the epexegetic infinitive επικαλεισθα (to be called) used with ουκ επαισχυνετα (is not ashamed).

Being tried (πειραζομενος). Present passive participle of πειραζω. The test was still going on. Offered up (προσενηνοχεν). Perfect active indicative of προσφερω, the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See Ge 22:1-18 . He that had gladly received the promises (ο τας επαγγελιας αναδεξαμενος).

Αναδεχομα is old verb to welcome, to entertain, in N. T. only here and Ac 28:7 . It seemed the death of his hopes. Was offering up (προσεφερεν). It is the imperfect of an interrupted action like εκαλουν in Lu 1:59 . To whom it was said (προς ελαληθη). First aorist passive indicative of λαλεω ( Ge 21:12 ). God's very words were in the heart of Abraham now about Isaac "his only son" (τον μονογενη.

Cf. Lu 7:12 ). Accounting (λογισαμενος). First aorist middle participle of λογιζομα. Abraham had God's clear command that contravened God's previous promise. This was his solution of his difficult situation. God is able (δυνατα ο θεος). God had given him Isaac in his old age. God can raise him from the dead. It was Abraham's duty to obey God. In a parable (εν παραβολη).

See already 9:9 for παραβολη. Because of (οθεν, whence) Abraham's superb faith Isaac was spared and so he received him back (εκομισατο) as almost from the dead. This is the test that Abraham stood of which James speaks ( Jas 2:23 ). Even concerning things to come (κα περ μελλοντων). As told in Ge 27:28-40 when Isaac blessed Jacob and Esau. Leaning upon the top of his staff (επ το ακρον της ραβδου αυτου).

From Ge 47:31 , but no word for "leaning." The quotation is from the LXX, the Hebrew having "the head of the bed," but the Hebrew word allows either meaning with different vowel points. When his end was nigh (τελευτων). Present active participle of τελευταω, to finish or close ( Mt 2:19 ), "finishing his life." Of the departure (περ της εξοδου). Late compound for way out, exit as here, metaphorically of death as here ( Lu 9:31 ; 2 Peter 1:15 ).

Concerning his bones (περ των οστεων αυτου). Uncontracted form as in Mt 23:27 . Was hid (εκρυβη). Second aorist passive indicative of κρυπτω, to hide, as in Mt 5:14 . Three months (τριμηνον). Old adjective used as neuter substantive in accusative case for extent of time, here only in N. T. A goodly child (αστειον το παιδιον). Literally, "the child was goodly" (predicate adjective).

Old adjective from αστυ (city), "of the city" ("citified"), of polished manners, genteel. In N. T. only here and Ac 7:20 , about Moses both times. Quoted from Ex 2:2 f. The king's commandment (το διαταγμα του βασιλεως). Late compound for injunction from διατασσω, only here in the N. T. When he was grown up (μεγας γενομενος). "Having become great" (from Ex 2:11 ).

Refused (ηρνεσατο). First aorist middle indicative of αρνεομα, to deny, to refuse. He was of age and made his choice not from ignorance. Son (υιος). Predicate nominative with λεγεσθα (to be spoken of, present passive infinitive, of λεγω). Choosing rather (μαλλον ελομενος). "Rather having chosen" (second aorist middle of αιρεω, to take for oneself a position).

To be entreated with (συνκακουχεισθα). Present passive infinitive of the double compound συνκακουχεω (from συν, κακοσ, εχω), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A. D.) , though κακουχεω in Heb 11:37 ; 13:3 . To enjoy the pleasures of sin for a season (προσκαιρον εχειν αμαρτιας απολαυσιν).

Literally, "to have temporary pleasure of sin." Απολαυσις is old word from απολαυω, to enjoy, in N. T. only here and 1Ti 6:17 . Προσκαιρος (from προσ, καιρος) is a common Koine word as the antithesis to αιωνιος (eternal) as in Mt 13:21 ; Mr 4:17 ; 2Co 4:18 (only N. T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only.

The reproach of Christ (τον ονειδισμον του Χριστου). See Ps 89:51 for the language where "the Messiah" ("The Anointed One") is what is meant by του Χριστου, here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear ( 12:2 ; 13:12 ). There is today as then ( Heb 13:13 ) a special reproach (ονειδισμος, already, 10:33 ) in being a follower of Jesus Christ.

Moses took this obloquy as "greater riches" (μειζονα πλουτον) than "the treasures of Egypt" (των Αιγυπτου θησαυρων, ablative case after comparative μειζονα, for which see Mt 6:19 f. ). Moses was laying up treasure in heaven. For he looked unto the recompense of reward (απεβλεπεν γαρ εις την μισθαποδοσιαν). In perfect active of αποβλεπω, "for he was looking away (kept on looking away)."

For μισθαποδοσια see 10:35 . Not fearing (μη φοβηθεις). Negative μη with first aorist passive participle of φοβεω here used transitively with the accusative as in Mt 10:26 . Moses did flee from Egypt after slaying the Egyptian ( Ex 2:15 ), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Θυμον (wrath) is common in the N.

T. ( Lu 4:28 ), though here only in Hebrews. He endured (εκαρτερησεν). First aorist (constative) active indicative of καρτερεω, old word from καρτερος, strong, here only in N. T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. As seeing him who is invisible (τον αορατον ως ορων). This is the secret of his choice and of his loyalty to God and to God's people.

This is the secret of loyalty in any minister today who is the interpreter of God to man ( 2Co 4:16-18 ). He kept (πεποιηκεν). Perfect active indicative of ποιεω, to make, "he has made," emphasizing the permanent nature of the feast. The sprinkling of the blood (την προσχυσιν του αιματος). Rather, "the pouring of the blood" (προσχυσις from προσχεω, to pour upon), only here in the N.

T. (earliest known example). An allusion to the command in Ex 12:7 , 22 but in the LXX προσχεω is the usual term for the act ( Ex 24:6 ; 29:16 ; Le 1:5 , 11 ; De 16:6 ). That the destroyer of the first-born should not touch them (ινα μη ο ολοθρευων τα πρωτοτοκα θιγη αυτων). Negative final clause with ινα μη and the second aorist active subjunctive of θιγγανω, old verb to touch with genitive, in the N.

T. only here, 12:20 ; Col 2:21 . The articular participle ο ολοθρευων is from Ex 11:23 . For πρωτοτοκα see Lu 2:7 ; Ex 12:29 . Which assaying to do (ης πιεραν λαβοντες). Literally, "of which taking trial" (second aorist active participle of λαμβανω, to take). The idiom πειραν λαμβανειν occurs in De 28:56 , in N. T. only here and verse 36 , though a classical idiom (Demosthenes, etc.)

Were swallowed up (κατεποθησαν). First aorist passive indicative of καταπινω, to drink down, to swallow down ( Mt 23:24 ). Fell down (επεσαν). "Fell," second aorist active indicative of πιπτω with first aorist endings as often in the Koine . After they had been compassed (κυκλωθεντα). First aorist passive participle of κυκλοω, old verb to encircle (from κυκλος, circle) as in Ac 14:20 .

Antecedent action here. Having received the spies with peace (δεξαμενη τους κατασκοπους μετ' ειρηνης). First aorist middle participle of δεχομα, to welcome ( Lu 10:8 , 10 ). Κατασκοπος is an old compound (κατασκοπεω, Ga 2:4 ), used of scout or spy, in LXX, here only in N. T. And what shall I more say? (Κα τ ετ λεγω;). Deliberative present active subjunctive (same form as indicative, λεγω).

It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab ( 11:4-31 ). Will fail me if I tell about (επιλειψε με διηγουμενον περ). Literally, "will leave me telling about." Present middle participle of διηγεομα, to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with με.

Vivid and picturesque description of the author's embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets" (των προφητων, the for-speakers for God) of whom Samuel was the leader. Through faith (δια πιστεως).

Change thus from the routine πιστε used so far. Subdued kingdoms (κατηγωνισαντο βασιλειας). First aorist middle indicative of καταγωνιζομα, Koine verb to struggle against, to overcome, here alone in the N. T. Used by Josephus of David's conquests. The author has here (verses 33 , 34 ), "nine terse clauses" (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style).

For "wrought righteousness" (ηργασαντο δικαιοσυνην, first aorist middle indicative of εργαζομα) see Ac 10:35 . Obtained promises (επετυχον επαγγελιων). Second aorist active indicative of επιτυγχανω, old verb (already in 6:15 ) with genitive. But they did not see the fulfilment of the Messianic promise ( 11:39 f. ). Stopped the mouths of lions (εφραξαν στοματα λεοντων).

First aorist active indicative of φρασσω, old verb to fence in, to block up. See Da 6:18-23 . Quenched the power of fire (εσβεσαν δυναμιν πυρος). First aorist active indicative of σβεννυμ ( Mt 12:20 ). See Da 3:19-28 . Escaped the edge of the sword (εφυγον στοματα μαχαιρης). Second aorist active indicative of φευγω, old verb to flee. "Mouths (στοματα) of the sword" ( Lu 21:24 ).

See 1Sa 18:11 ; 1Ki 19:2 . Were made strong (εδυναμωθησαν). First aorist passive indicative of δυναμοω, late verb from δυναμις as in Col 1:11 . Waxed mighty in war (εγενηθησαν ισχυρο εν πολεμω). "Became strong in battle" ( Ps 18:34 ff. ). Armies of aliens (παρεμβολας αλλοτριων). Late compound (παρα, εν, βαλλω) for encampment (Polybius, Plutarch), barracks ( Ac 21:34 , 37 ), armies in battle line ( Re 20:9 and here as in LXX and Polybius).

Apparently a reference to the campaigns of Judas Maccabeus. By a resurrection (εξ αναστασεως). Cf. 1Ki 17:17 ff. ; 2Ki 4:8-37 . Were tortured (ετυμπανισθησαν). First aorist passive indicative of τυμπανιζω, late verb from τυμπανον (kettledrum, drumstick), to beat the drum, to beat to death (cf. II Macc. 7 about Eleazar and the Mother and the seven sons), once in LXX ( 1Sa 21:13 ).

Not accepting their deliverance (ου προσδεξαμενο την απολυτρωσιν). Offered at the price of disloyalty as in II Macc. 6:21-27 . That they might obtain a better resurrection (ινα κρειττονος αναστασεως τυχωσιν). Purpose clause with ινα and the second aorist active subjunctive of τυγχανω to obtain with the genitive case. A "better resurrection" than the temporary ones alluded to in this verse by the women.

Of mockings and scourgings (εμπαιγμων κα μαστιγων). Εμπαιγμος is from εμπαιζω ( Mt 20:19 ), late word, in LXX, here alone in N. T. Μαστιγων (μαστιξ, a whip, a scourge) is old and common enough ( Ac 22:24 ). They were stoned (ελιθασθησαν). Like Zechariah son of Jehoiada ( 2Ch 24:20 ). "A characteristic Jewish punishment" (Vincent). First aorist passive indicative of λιθαζω ( Joh 10:31 ).

They were sawn asunder (επρισθησαν). First aorist passive indicative of πριω or πριζω, old verb (πριον, a saw). Cruel Jewish punishment ( Am 1:3 ) said to have been inflicted on Isaiah. They were tempted (επειρασθησαν). First aorist passive indicative of πειραζω. The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after επρισθησαν.

One of the seven brothers was fried ( II Macc. 7:4 ) and so επρησθεσαν (were burned) from πιμπραω ( Ac 28:6 ) has been suggested. With the sword (εν φονω μαχαιρης). "In (by) slaughter of the sword" (Ionic form of the genitive μαχαιρες as in Ex 17:13 ; Nu 21:24 ). The fate of unpopular prophets ( 1Ki 10:10 ; Jer 26:23 ). They went about (περιηλθον). Constative aorist active indicative of περιερχομα (picturesque compound verb).

Here the sufferings of the living. In sheep skins (εν μηλωταις). Late word from μηλον (sheep), rough garment of prophets as Elijah ( 1Ki 19:13 , 19 ), here only in N. T. In Byzantine Greek a monk's garb. In goatskins (εν αιγειοις δερμασιν). Δερμα, old word from δερω, to flay ( Mt 21:35 ), here only in N. T. Αιγειος, old adjective (from αιξ, goat), here only in N.

T. Being destitute (υστερουμενο). Present passive participle of υστερεω, old verb to be left behind, used by Paul of himself ( 2Co 11:9 ). Afflicted (θλιβομενο). Present passive participle of θλιβω, common verb to oppress. Evil entreated (κακουχουμενο). Present passive participle of κακουχεω, late compound verb from obsolete κακουχος (κακος and εχω), in LXX ( 1Ki 2:26 ), in N.

T. only here and 13:3 . See συνκακουχεισθα in 11:25 . Of whom the world was not worthy (ων ουκ ην αξιος ο κοσμος) Graphic picture in a short parenthetical relative clause (ων, genitive plural with αξιος), a phrase to stir the blood of the readers. Wandering (πλανωμενο). Present middle participle of πλαναω, like lost sheep, hunted by wolves. Caves (σπηλαιοις).

Old word from σπεος (cavern) as in Mt 21:13 . Holes (οπαις). Old word, perhaps from οπς (root of οραω, to see), opening, in N. T. only here and Jas 3:11 . Cf. 1Ki 18:4 ; II Macc. 5:27 ; 10:6 (about Judas Maccabeus and others). These all (ουτο παντες). The whole list in verses 5-38 . Cf. verse 13 . Through their faith (δια πιστεως). Here rather than πιστε as so often.

Received not the promise (ουκ εκομισαντο την επαγγελιαν). First aorist middle of κομιζω. The Messianic promise they did not live to see ( 11:13 ), though they had individual special promises fulfilled as already shown ( 11:33 ). God having provided (του θεου προβλεψαμενου). Genitive absolute with first aorist middle participle of προβλεπω, late compound to foresee, here only in the N.

T. Some better thing (κρειττον τ). "Something better," "the better promises" of 8:6 . That apart from us they should not be made perfect (ινα μη χωρις ημων τελειωθωσιν). Negative purpose clause with ινα μη and the first aorist passive subjunctive of τελειοω. But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God's dispensation of grace of which we are the beneficiaries.

But all the same and all the more ( noblesse oblige ), we should prove worthy of our heritage and of God's goodness to us and be loyal to Christ. Therefore (τοιγαρουν). Triple compound inferential participle (τοι, γαρ, ουν) like the German doch denn nun , a conclusion of emphasis, old particle, in N. T. only here and 1Th 4:8 . There should be no chapter division here, since 12:1-3 really is the climax in the whole argument about the better promises ( 10:19-12:3 ) with a passionate appeal for loyalty to Christ.

Us also (κα ημεις). We as well as "these all" of 11:39 and all the more because of the "something better" given us in the actual coming of Christ. Compassed about (εχοντες περικειμενον). Literally, "having (εχοντες, present active participle of εχω) lying around us" (περικειμενον, present middle participle of περικειμα, old verb as in Lu 17:2 ). Cloud of witnesses (νεφος μαρτυρων).

Old word (Latin nubes ), here only in the N. T. , for vast mass of clouds. Νεφελη is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The μαρτυρες here are not mere spectators (θεατα), but testifiers (witnesses) who testify from their own experience ( 11:2 , 4 , 5 , 33 , 39 ) to God's fulfilling his promises as shown in chapter Heb 11 .

Laying aside (αποθεμενο). Second aorist-middle (indirect, from ourselves) participle of αποτιθημ, old verb as in Col 3:8 (laying off old clothes). The runners ran in the stadium nearly naked. Every weight (ογκον παντα). Old word (kin to ενεγκειν, φερω) like φορτοσ, βαρος. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one.

The sin which doth so easily beset us (την ευπεριστατον αμαρτιαν). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from ευ, well, and περιιστημ, to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin."

In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. Let us run (τρεχωμεν). Present active volitive subjunctive of τρεχω, "let us keep on running." With patience (δι' υπομονης).

Not with impatience, doubt, or despair. The race that is set before us (τον προκειμενον ημιν αγωνα). Note the article and the present middle participle of προκειμα, old compound (already in 6:18 , and also in 12:2 ). Dative case (ημιν) of personal interest. Looking unto (αφορωντες εις). Present active participle of αφοραω, old verb to look away, "looking away to Jesus."

In N. T. only here and Php 2:23 . Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in 11:26 (απεβλεπεν). The author (τον αρχηγον). See 2:10 for this word. "The pioneer of personal faith" (Moffatt). Perfecter (τελειωτην). A word apparently coined by the writer from τελειοω as it has been found nowhere else. Vulgate has consummator .

For the joy (αντ της χαρας). Answering to, in exchange for (verse 16 ), at the end of the race lay the joy "set before him" (προκειμενης αυτω), while here was the Cross (σταυρον) at this end (the beginning of the race) which he endured (υπεμεινεν, aorist active indicative of υπομενω), despising shame (αισχυνης καταφρονησας). The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" Php 2:8 ).

But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it. Hath sat down (κεκαθικεν). Perfect active indicative of καθιζω, and still is there ( 1:3 ). Consider (αναλογισασθε). First aorist middle imperative of αναλογιζομα, old word to reckon up, to compare, to weigh, only here in the N. T. See κατανοησατε in 3:1 .

Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. Endured (υπομεμενηκοτα). Perfect active participle of the same verb υπομενω used in verse 2 . Gainsaying (αντιλογιαν). Old word from αντιλογος (from αντιλεγω), already in 6:16 ; 7:7 . Of sinners (υπο των αμαρτωλων). "By sinners." Against themselves (εις εαυτους). Against their better selves if a genuine reading.

But εις εαυτον (against himself), against Christ, is far more likely correct. That ye wax not weary (ινα μη καμητε). Negative final clause with ινα μη and the second aorist active subjunctive of καμνω, old verb to be weary as here or sick as in Jas 5:15 . Fainting in your souls (ταις ψυχαις υμων εκλυομενο). Present passive participle of εκλυω, old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in verse 5 .

The rest of the Epistle drives home the argument. Resisted (αντικατεστητε). Second aorist active indicative (intransitive) of the double compound αντικαθιστημ, old verb to stand in opposition against in line of battle, intransitively to stand face to face (αντ) against (κατα), here only in the N. T. Unto blood (μεχρις αιματος). "Up to blood." As was true of Jesus and many of the other heroes of faith in chapter Heb 11 .

Striving (ανταγωνιζομενο). Present middle participle of ανταγωνιζομα, old verb with the same figure in αντικατεστητε. Against sin (προς αμαρτιαν). Face to face with sin as in verse 1 . Ye have forgotten (εκλελησθε). Perfect middle indicative of εκλανθανω, to cause to forget, old verb, here only in the N. T. with genitive case as usual. Reasoneth with you (υμιν διαλεγετα).

Present middle indicative of διαλεγομα, old verb to ponder different (δια-) things, to converse, with dative. Cf. Ac 19:8 f . The quotation is from Pr 3:11 f . Regard not lightly (μη ολιγωρε). Prohibition with μη and the present active imperative of ολιγωρεω, old verb from ολιγωρος and this from ολιγος (little) and ωρα (hour), old verb, here only in N. T. Chastening (παιδειας).

Old word from παιδευω, to train a child (παις), instruction ( 2Ti 3:16 ), which naturally includes correction and punishment as here. See also Eph 6:4 . Nor faint (μηδε εκλυου). Prohibition with μη and present passive imperative of εκλυω (see verse 3 ). Scourgeth (μαστιγο). Present active indicative of μαστιγοω, old verb from μαστιξ (whip). This is a hard lesson for God's children to learn and to understand.

See 5:7 about Jesus. That ye endure (υπομενετε). Present active indicative or present active imperative and so just "endure for chastening." Dealeth with you (υμιν προσφερετα). Present middle indicative of προσφερω, but this sense of bearing oneself towards one with the dative here only in the N. T. , though often in the older Greek. What (τις). Interrogative.

Whom (ον). Relative. Cf. Mt 7:9 . If ye are without chastening (ε χωρις εστε παιδειας). Condition of first class, determined as fulfilled. Note position of εστε (are) between the preposition χωρις and παιδειας (ablative case). Have been made (γεγονασιν). Perfect active indicative of γινομα. Partakers (μετοχο). Partners ( 3:14 ). Then (αρα). Accordingly, correspondingly.

Bastards (νοθο). Old word, here only in N. T. Illegitimate. Furthermore (ειτα). The next step in the argument ( Mr 4:17 ). We had (ειχομεν). Imperfect indicative of customary action, "we used to have." To chasten us (παιδευτας). Predicate accusative after ειχομεν, "as chasteners." Old word from παιδευω, as agent (-της). Only once in LXX ( Ho 5:2 ) and twice in N.

T. (here and Ro 2:20 ). We gave them reverence (ενετρεπομεθα). Imperfect middle of old word εντρεπω, to turn in or at. Here "we turned ourselves to" as in Mt 21:37 , habitual attitude of reverence. Shall we be in subjection (υποταγησομεθα). Second future passive of υποτασσω. There is no δε here to correspond to μεν in the first part of the verse. Unto the father of spirits (τω πατρ των πνευματων).

Rather, "Unto the Father of our spirits" (note article τον). As God is. They (ο μεν). Demonstrative ο in contrast (μεν). Chastened (επαιδευον). Imperfect active, used to chasten. As seemed good to them (κατα το δοκουν αυτοις). "According to the thing seeming good to them." Δοκουν is present active neuter singular articular participle of δοκεω. But he (ο δε).

Demonstrative with δε vs. μεν. For our profit (επ το συμφερον). Present active articular neuter singular participle of συμφερω, to bear together as in 1Co 12:7 . That we may be partakers (εις το μεταλαβειν). Articular second aorist active infinitive of μεταλαμβανω with εις for purpose, "for the partaking." Of his holiness (της αγιοτητος αυτου). Genitive with μεταλαβειν (to share in).

Rare word, in N. T. only here and 2Co 1:12 . For the present (προς το παρον). A classical phrase (Thucydides), προς with the accusative neuter singular articular participle of παρειμ, to be beside. Not joyous, but grievous (ου χαρασ, αλλα λυπης). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2Co 4:7 (κα του θεου κα μη εξ ημων).

Peaceable fruit (καρπον ειρηνικον). Old adjective from ειρηνη (peace), in N. T. only here and Jas 3:17 . Peaceable after the chastening is over. Exercised thereby (δι' αυτης γεγυμνασμενοις). Perfect passive participle (dative case) of γυμναζω, state of completion, picturing the discipline as a gymnasium like 5:14 ; 1Ti 4:17 . Wherefore (διο). Because of the chastening.

Lift up (ανορθωσατε). First aorist active imperative of ανορθοω, old compound (from ανα, ορθος) to make straight, in N. T. here and Lu 13:13 ; Ac 15:16 . Hang down (παρειμενας). Perfect passive participle of παριημ, old verb to let pass, to relax, in N. T. only here and Lu 11:42 . Palsied (παραλελυμενα). Perfect passive participle of παραλυω, old verb to loosen on the side, to dissolve, to paralyze ( Lu 5:18 , 24 ).

Straight paths (τροχιας ορθας). Track of a wheel (τροχος, Jas 3:6 from τρεχω, to run), here only in N. T. "Straight (ορθας) wheel tracks." Be not turned out of the way (ινα μη εκτραπη). Negative final clause with ινα μη and second aorist passive of εκτρεπω, old verb to turn out, to twist, to put out of joint. So 1Ti 1:6 . Vivid picture of concern for the lame (χωλον, as in Mt 11:5 ).

Graphic picture of concern for the weak, a good argument for prohibition also. Follow after peace (ειρηνην διωκετε). Give peace a chase as if in a hunt. With all men (μετα παντων). Like Paul's use of διωκω with ειρηνην in Ro 14:19 and his to εξ υμων (so far as proceeds from you) in 12:18 . This lesson the whole world needs including Christians. Sanctification (αγιασμον).

Consecration as in 1Th 4:7 ; Ro 6:19 , etc. Without which (ου χωρις). Ablative case of the relative with χωρις (post positive here). About seeing God compare Mt 5:8 where we have καθαρο. Looking carefully (επισκοπουντες). Present active participle of επισκοπεω, to have oversight, in N. T. only here and 1Pe 5:2 . Cf. επισχοπος (bishop). Lest there be any man (μη τις).

Negative purpose clause with ε (present active subjunctive) omitted. Falleth short of (υστερων απο). Present active participle of υστερεω (see 4:1 ) agreeing with τις. Followed here by απο and the ablative. Root of bitterness . (ριζα πικριας). Quoted from De 29:18 . Vivid picture. Springing up (ανω φυουσα). Present active participle of φυω, to sprout. Pictured here as a quick process.

Also from De 29:18 . Trouble (ενοχλη). Present active subjunctive (in final clause with μη τις) of ενοχλεω, old verb to trouble with a crowd, to annoy. In N. T. only here and Lu 6:18 . Be defiled (μιανθωσιν). First aorist passive subjunctive (in final clause with μη) of μιανω, old verb to dye, to stain, to defile as in Tit 1:15 (the conscience). The contagion of sin is terrible as any disease.

Profane (βεβηλος). Trodden under foot, unhallowed ( 1Ti 1:9 ). For one mess of meat (αντ βρωσεως μιας). Idea of exchange, "for one act of eating" ( 1Co 8:4 ). Sold (απεδετο). Second aorist middle indicative from Ge 25:31 , 33 , and with irregular form for απεδοτο (regular μ form). His own birthright (τα πρωτοτοκια εαυτου). From Genesis also and in Philo, only here in N.

T. From πρωτοτοκος (first born, Heb 1:6 ). Ye know (ιστε). Regular form for the second person of οιδα rather than the Koine οιδατε. He was rejected (απεδοκιμασθη). First aorist passive indicative of αποδοκιμαζω, old verb to disapprove ( Mt 21:42 ). Place of repentance (μετανοιας τοπον). Μετανοια is change of mind and purpose, not sorrow though he had tears (μετα δακρυων) afterwards as told in Ge 27:38 .

He sought it (αυτην, the blessing ευλογιαν) with tears, but in vain. There was no change of mind in Isaac. The choice was irrevocable as Isaac shows ( Ge 27:33 ). Esau is a tragic example of one who does a wilful sin which allows no second chance ( Heb 6:6 ; 10:26 ). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ.

Ye are not come (ου προσεληλυθατε). Perfect active indicative of προσερχομα. There is no word here in the Greek for "a mount" like ορε in verses 20 , 22 (and Ex 19:12 f. ; De 4:11 ), but it is clearly understood since the dative participles agree with it unless they be taken as descriptive of πυρ ("a palpable and kindled fire " when πυρ would be the dative case after προσεληλυθατε).

That might be touched (ψηλαφωμενω). Present passive participle (dative case) of ψηλαφαω, old verb to handle, to touch ( Lu 24:39 ). That burned with fire (κεκαυμενω πυρ). Perfect passive participle of καιω, old verb to burn, with instrumental case πυρ (fire), unless the other view (above) is correct. Unto blackness (γνοφω). Dative case of γνοφος (late form for earlier δνοφος and kin to νεφος, cloud), here only in N.

T. Quoted here from Ex 10:22 . Darkness (ζοφω). Old word, in Homer for the gloom of the world below. In the Symmachus Version of Ex 10:22 , also in Jude 1:6 ; 2 Peter 2:4 , 15 . Tempest (θυελλη). Old word from θυω (to boil, to rage), a hurricane, here only in N. T. From Ex 10:22 . The sound of a trumpet (σαλπιγγος ηχω). From Ex 19:16 . Εχος is an old word (our εχο) as in Lu 21:25 ; Ac 2:2 .

The voice of words (φωνη ρηματων). From Ex 19:19 ; De 4:12 . Which voice (ης). Relative referring to φωνη (voice) just before, genitive case with ακουσαντες (heard, aorist active participle). Intreated (παρηιτησαντο). First aorist middle (indirect) indicative of παραιτεομα, old verb, to ask from alongside ( Mr 15:6 ), then to beg away from oneself, to depreciate as here, to decline ( Ac 25:11 ), to excuse ( Lu 14:18 ), to avoid ( 1Ti 4:7 ).

That no word should be spoken unto them (προστεθηνα αυτοις λογον). First aorist passive infinitive of προστιθημ, old word to add, here with accusative of general reference (λογον), "that no word be added unto them." Some MSS. have here a redundant negative μη with the infinitive because of the negative idea in παρηιτησαντο as in Ga 5:7 . For they could not endure (ουκ εφερον γαρ).

Imperfect active of φερω, "for they were not enduring (bearing)." That which was enjoined (το διαστελλομενον). Present passive articular participle of διαστελλω, old verb to distinguish, to dispose, to order. The quotation is from Ex 19:12 f . The people appealed to Moses ( Ex 20:19 ) and the leaders did so also ( De 5:23 f. ), both in terror. If even (καν).

"Even if." Condition of third class with second aorist active subjunctive of θιγγανω as in 11:28 , followed by genitive ορους (mountain). It shall be stoned (λιθοβοληθησετα). From Ex 19:13 . Late compound verb from λιθοβολος (from λιθοσ, βαλλω) as in Mt 21:35 . Fearful (φοβερον). As in 10:27 , 31 , only in Heb. in N. T. The appearance (το φανταζομενον). Present passive articular participle of φανταζω, old verb from φαινω, to make visible, here only in N.

T. "The manifestation." I exceedingly fear and quake (εκφοβος ειμ κα εντρομος). "I am terrified (εκφοβος, late compound like εκφοβεω, to frighten, Mr 9:6 ) and trembling" (εντρομος, late compound like εντρεμω, to tremble at, as in Ac 7:32 ; 16:29 ). Εκφοβος is quoted from De 9:19 . But (αλλα). Sharp contrast to verse 18 with same form προσεληλυθατε. Unto Mount Zion (Σιων ορε).

Dative case of ορος, as with the other substantives. In contrast to Mount Sinai (verses 18-21 ). Paul has contrasted Mount Sinai (present Jerusalem) with the Jerusalem above (heaven) in Ga 4:21-31 . City (πολε). As in 11:10 , 16 . Heaven is termed thus a spiritual mountain and city. The heavenly Jerusalem (Ιερουσαλεμ επουρανιω). See 11:10 , 16 ; Isa 60:14 . Innumerable hosts of angels (μυριασιν αγγελων).

"Myriads of angels." Μυριας is an old word (from μυριος, 1Co 4:15 ) as in Lu 12:1 . To the general assembly (πανηγυρε). Old word (from πας and αγυρισ, αγειρω). Here only in N. T. Πανηγυριζω occurs in Isa 66:10 for keeping a festal holiday. Possibly to be connected with αγγελων, though not certain. Church of the firstborn (εκκλησια πρωτοτοκων). Probably an additional item besides the angelic host as the people of Israel are called firstborn ( Ex 4:22 ).

The word εκκλησια here has the general sense of all the redeemed, as in Mt 16:18 ; Col 1:18 ; Eph 5:24-32 , and equivalent to the kingdom of God. Who are enrolled in heaven (απογεγραμμενων εν ουρανοις). Perfect passive participle of απογραφω, old verb to write off, to copy, to enroll as in Lu 2:1 , 3 , 5 (only N. T. examples). Enrolled as citizens of heaven even while on earth ( Lu 10:20 ; Php 1:27 ; 3:20 ; 4:3 ; Re 13:8 , etc.)

To God the Judge of all (κριτη θεω παντων). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. Made perfect (τετελειωμενων). Perfect passive participle of τελειοω, perfected at last ( 11:40 ). To Jesus (Ιησου). This great fact is not to be overlooked ( Php 2:10 f. ). He is there as Lord and Saviour and still "Jesus."

The mediator of a new covenant (διαθηκης νεας μεσιτη). As already shown ( 7:22 ; 8:6 , 8 , 9 , 10 ; 9:15 ) and now gloriously consummated. To the blood of sprinkling (αιματ ραντισμου). As in 9:19-28 . Than Abel (παρα τον Αβελ). Accusative as in 1:4 . Better (κρειττον). Comparative of καλος. Abel's blood still speaks ( 11:4 ), but it is as nothing compared to that of Jesus.

See (βλεπετε). Earnest word as in 3:12 . Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were. That ye refuse not (μη παραιτησησθε). Negative purpose with μη and the first aorist middle subjunctive of παραιτεομα, the same verb used in verse 19 about the conduct of the Israelites at Sinai and also below.

Him that speaketh (τον λαλουντα). Present active articular participle of λαλεω as in verse 24 (Jesus speaking by his blood). For if they did not escape (ε γαρ εκεινο ουκ εξεφυγον). Condition of first class with ε and second aorist active indicative of εκφευγω, to escape. Direct reference to Sinai with use of the same verb again (παραιτησαμενο, when they refused).

Him that warned (τον χρηματιζοντα). That is Moses. For χρηματιζω see 8:5 ; 11:7 . Much more we (πολυ μαλλον ημεις). Argument from the less to the greater, πολυ, adverbial accusative case. The verb has to be supplied from the condition, "We shall not escape." Our chance to escape is far less, "we who turn away (αποστρεφομενο, middle participle, turn ourselves away from) the one from heaven (τον απ' ουρανων)," God speaking through his Son ( 1:2 ).

Then shook (εσαλευσεν τοτε). Old verb as in Mt 11:7 . He hath promised (επηγγελτα). Perfect middle indicative of επαγγελλω and it still holds. He quotes Hag 2:6 . Will I make to tremble (σεισω). Old and strong verb (here future active) σειω, to agitate, to cause to tremble as in Mt 21:10 . The author applies this "yet once more" (ετ απαξ) and the reference to heaven (τον ουρανον) to the second and final "shaking" at the Second Coming of Jesus Christ for judgement ( 9:28 ).

And this word (το δε). He uses the article to point out "ετ απαξ" which he explains (δηλο, signifies, present active indicative of δηλοω). The removing (την μεταθεσιν). For this word see 7:12 ; 11:5 . For the transitory nature of the world see 1Co 7:31 ; 1Jo 2:17 . "There is a divine purpose in the cosmic catastrophe" (Moffatt). Made (πεποιημενων). Perfect passive participle of ποιεω.

Made by God, but made to pass away. That those things which are not shaken may remain (ινα μεινη τα μη σαλευομενα). Final clause with μη and the first aorist active subjunctive of μενω. The Kingdom of God is not shaken, fearful as some saints are about it. Wherefore (διο). Ground for loyalty to Christ and for calm trust in God. That cannot be shaken (ασαλευτον).

Old compound with alpha privative and the verbal adjective from σαλευω just used. In N. T. only here and Ac 27:41 . Let us have grace (εχωμεν χαριν). Present active volitive subjunctive of εχω, "Let us keep on having grace" as in 4:16 , though it can mean "Let us keep on having gratitude" as in Lu 17:9 . Whereby (δι' ης). That is δια χαριτος. We may offer service (λατρευωμεν).

This subjunctive in a relative clause can be volitive like εχωμεν just before (cf. imperative στητε in 1Pe 5:12 ) or it might be the futuristic subjunctive as in 8:3 (ο προσενεγκη). Well pleasing (ευαρεστως). Old compound adverb, here only in N. T. With reverence and awe (μετα ευλαβειας κα δεους). For ευλαβεια see 5:7 ; 11:7 . Δεος is apprehension of danger as in a forest.

"When the voice and tread of a wild beast are distinctly heard close at hand the δεος becomes φοβος" (Vincent). A consuming fire (πυρ καταναλισκον). From De 4:24 . Present active participle of καταναλισκω, old compound verb, here only in the N. T. This verse is to be coupled with 10:31 . Brotherly love (φιλαδελφια). Late word from φιλαδελφος ( 1Pe 3:8 ). See 1Th 4:9 .

It is always in order in a church. To show love unto strangers (της φιλοξενιας). Old word for hospitality, from φιλοξενος ( 1Ti 3:2 ), in N. T. only here and Ro 12:3 . In genitive case with επιλανθανεσθε (present middle imperative, cf. Heb 6:10 ). Have entertained angels unawares (ελαθον ξενισαντες αγγελους). Second aorist active indicative of λανθανω, old verb to escape notice and first aorist active participle of ξενιζω, old verb to entertain a guest (ξενος, stranger), according to a classic idiom seen with λανθανω, τυγχανω, φθανω, by which the chief idea is expressed by the participle (supplementary participle), here meaning, "some escaped notice when entertaining angels."

The reference is to Ge 18 ; 19 (Abraham and Sarah did this very thing). As bound with them (ως συνδεδεμενο). Perfect passive participle of συνδεω, old verb, here only in N. T. For sympathy with prisoners see 10:34 . As being yourselves also in the body (ως κα αυτο οντες εν σωματ). And so subject to evil treatment. See 11:37 for κακουχεω and 11:25 for συνκακουχεω.

Let marriage be (ο γαμος). No verb in the Greek. The copula can be supplied either εστιν (is) or εστω (let be, imperative). Had in honour (τιμιος). Old adjective from τιμη (honour) as in Ac 5:34 . Γαμος elsewhere in the N. T. , means the wedding or wedding feast ( Mt 22:29 ; Joh 2:1 ). Undefiled (αμιαντος). Old compound word (alpha privative and verbal of μιαινω, to defile), already in Heb 7:26 .

Μιαινω την κοιτην is a common expression for adultery. Fornicators (πορνους). Unmarried and impure. Adulterers (μοιχους). Impure married persons. God will judge both classes whether men do or not. Be ye free from the love of money (αφιλαργυρος ο τροπος). No copula, but supply εστο: "Let your manner of life (τροπος, way, Mt 23:37 ), be without love of money" (αφιλαργυρος, double compound), once found only in the N.

T. , here and 1Ti 3:3 , but now several times--or the adverb αφιλαργυρως --in papyri and inscriptions (Deissmann, Light , etc. , pp. 85f.) Alpha privative and φιλος and αργυρος. The N. T. is full of the peril of money on the character as modern life is also. Content with such things as ye have (αρκουμενο τοις παρουσιν). Present passive participle of αρκεω, to suffice, to be content as in Lu 3:14 .

Cf. αυταρκης in Php 4:11 . Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2Co 1:7 ) or the participle used as a principal verb as in Ro 12:16 . "Contented with the present things" (τοις παρουσιν, associative instrumental case of τα παροντα, present active neuter plural participle of παρειμ, to be present or on hand). For himself hath said (αυτος γαρ ειρηκεν).

God himself as in Ac 20:33 of Christ. Perfect active indicative as in 1:13 ; 4:3 f. ; 10:9 . The quotation is a free paraphrase of Ge 28:15 ; De 31:8 ; Jos 1:5 ; 1Ch 28:20 . Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (ου μη with the second aorist active subjunctive ανω from ανιημ, to relate, as in Ac 16:26 ; ουδ' ου μη with second aorist active subjunctive εγκαταλιπω from εγκαταλειπω, to leave behind, as in Mt 27:46 ; 2Ti 4:10 ).

A noble promise in times of depression. So that we say (ωστε ημας λεγειν). The usual construction (the infinitive) with ωστε in the Koine even when the idea is result instead of purpose. The accusative ημας is that of general reference. With good courage (θαρρουντας). Present active participle of θαρρεω (Ionic and early Attic θαρσεω, Mt 9:2 ) as in 2Co 5:6 , 8 .

The accusative agreeing with ημας, "being of good courage." The quotation is from Ps 118:6 . My helper (εμο βοηθος). "Helper to me" (ethical dative εμο). Βοηθος is old adjective (cf. βοηθεω, to help, 2:18 ), often in LXX as substantive, here only in N. T. I will not fear (ου φοβηθησομα). Volitive first future passive of φοβεομα. Remember (μνημονευετε). Present active imperative of μνημονευω, old verb to be mindful of (from μνημων, mindful) with genitive ( Joh 15:20 ) or accusative ( Mt 16:9 ).

"Keep in mind." Cf. 11:22 . Them that had the rule over you (των ηγουμενων υμων). Present middle participle of ηγεομα with genitive of the person (υμων) as in verses 17 , 24 . The author reminds them of the founders of their church in addition to the long list of heroes in chapter Ac 11 . See a like exhortation to respect and follow their leaders in 1Th 5:12 f .

Few lessons are harder for the average Christian to learn, viz. , good following. The word of God (τον λογον του θεου). The preaching of these early disciples, apostles, and prophets ( 1Co 1:17 ). And considering the issue of their life (ων αναθεωρουντες την εκβασιν της αναστροφης). No "and" in the Greek, but the relative ων (whose) in the genitive case after αναστροφης, "considering the issue of whose life."

Present active participle of αναθεωρεω, late compound, to look up a subject, to investigate, to observe accurately, in N. T. only here and Ac 17:23 . Εκβασις is an old word from εκβαινω, to go out ( Heb 11:15 , here only in N. T.) , originally way out ( 1Co 10:13 ), but here (only other N. T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary ).

Imitate their faith (μιμεισθε την πιστιν). Present middle imperative of μιμεομα, old verb (from μιμος, actor, mimic), in N. T. only here, 2Th 3:7 , 9 ; 3Jo 1:11 . Keep on imitating the faith of the leaders. Jesus Christ is the same yesterday and today, yea and forever (Ιησους Χριστος εχθες κα σημερον ο αυτος κα εις τους αιωνας). There is no copula in the Greek.

Vincent insists that εστιν be supplied between Ιησους and Χριστος, "Jesus is Christ," but it more naturally comes after Χριστος as the Revised Version has it. The old adverb εχθες is rare in the N. T. ( Joh 4:52 ; Ac 7:28 ; Heb 13:8 ). Here it refers to the days of Christ's flesh ( 2:3 ; 5:7 ) and to the recent work of the leaders ( 13:7 ). "Today" (σημερον, 3:15 ) is the crisis which confronts them.

"Forever" (εις τους αιωνας) is eternity as well as the Greek can say it. Jesus Christ is eternally "the same" ( 1:12 ) and the revelation of God in him ( 1:1 f. ) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man. Be not carried away (μη παραφερεσθε). Prohibition with μη and present passive imperative of παραφερω, old verb to lead along ( Jude 1:12 ), to carry past ( Mr 14:36 ), to lead astray as here.

By divers and strange teachings (διδαχαις ποικιλαις κα ξεναις). For ποικιλος (many coloured) see 2:4 . Ξενος for guest we have had in 11:13 , but here as adjective meaning unheard of ( 1Pe 4:12 ) as in older Greek also. The new is not always wrong any more than the old is always right ( Mt 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. Ga 1:6-9 ; 2Ti 3:16 . That the heart be established by grace (χαριτ βεβαιουσθα την καρδιαν). Present passive infinitive of βεβαιοω (from βαινω) to make stable with the instrumental case χαριτ (by grace) and the accusative of general reference (την καρδιαν). 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 (ο περιπατουντες). "That walked" in the ritualistic Jewish rules about meats. Were not profited (ουκ ωφεληθησαν). First aorist passive indicative of ωφελεω, 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. We have an altar (εχομεν θυσιαστηριον).

We Christians have a spiritual altar (θυσιαστηριον), not a literal one ( 7:13 ). This metaphor is carried out. Whereof (εξ ου). Our spiritual altar. The tabernacle (τη σκηνη). Dative case with λατρευοντες (serve), σκηνη being used for "the whole ceremonial economy" (Vincent) of Judaism. Of those beasts whose blood (ων ζωων το αιμα τουτων). The antecedent (ζωων) of ων is here incorporated and attracted into the case of the relative, "the blood of which beasts" and then τουτων (genitive demonstrative) is added, "of these."

Cf. Le 4:12 f. , 21 ; 16:27 for the Old Testament ritual in such cases. This is the only example in the LXX or N. T. where ζωων (animal) is used of a sacrificial victim. See also Ex 29:14 ; 32:26 f. for burning without the camp. Wherefore Jesus also (διο κα Ιησους). The parallel is drawn between the O. T. ritual and the better sacrifice of Jesus already discussed ( 9:13-10:18 ).

The purpose of Jesus is shown (ινα αγιαση, ινα and the first aorist active subjunctive of αγιαζω, to sanctify), the means employed (δια του ιδιου αιματος, by his own blood), the place of his suffering (επαθεν, as in 5:8 ) is also given (εξω της πυλης, outside the gate, implied in Joh 19:17 ) which phrase corresponds to "outside the camp" of verse 11 . Let us therefore go forth to him (τοινυν εξερχωμεθα προς αυτον).

Inferential particle (τοι, νυν), usually post-positive ( Lu 20:25 ; 1Co 9:26 ) only N. T. examples. Present middle volitive subjunctive of εξερχομα. "Let us keep on going out there to him." If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp" and take our stand with him there on Golgotha, "bearing his reproach (τον ονειδισμον αυτου φεροντες) as Jesus himself endured the Cross despising the shame ( 12:2 ) and as Moses accepted "the reproach of the Messiah" ( 11:26 ) in his day.

The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power ( Ro 8:1 f. ) in it. This is the great passionate plea of the whole Epistle. An abiding city (μενουσαν πολιν). Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here.

We are now where Abraham was once ( 11:10 ). Through him (δι' αυτου). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. Let us offer up (αναφερωμεν). Present active volitive subjunctive of αναφερω, "let us keep on offering up." Jesus is living and let us go to him. A sacrifice of praise (θυσιαν αινεσεως). This phrase occurs in Le 7:12 ; Ps 54:8 .

The word αινεσις (from αινεω, to praise), common in LXX, is only here in N. T. The fruit of lips (καρπον χειλεων). In apposition (τουτ 'εστιν) and explanation of θυσιαν αινεσεως. Cf. Ho 14:3 ; Isa 57:19 . Which made confession to his name (ομολογουντων τω ονοματ αυτου). This use of ομολογεω with the dative in the sense of praise like εξομολογεω is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, Vocabulary ).

To do good (της ευποιιας). Genitive case. Late compound from ευποιος (ευποιεω), common in Epictetus, but here only in N. T. , a doing good. To communicate (κοινωνιας). Genitive case. See 2Co 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N. T. (here, Ro 12:1 f. ; Jas 1:27 ) are all inward and ethical.

Forget not (μη επιλανθανεσθε). Prohibition with μη and the present middle imperative of επιλανθανω ( 6:10 ; 13:2 ). Here with the genitive case. Is well pleased (ευαρεστειτα). Present passive indicative of ευαρεστεω ( Heb 11:5 ). With the associative instrumental case θυσιαις (sacrifices). Obey (πειθεσθε). Present middle imperative of πειθω with dative case.

Submit (υπεικετε). Present active imperative of υπεικω, old compound to yield under, to give up. Here only in N. T. They watch (αγρυπνουσιν). Present active indicative of αγρυπνεω old verb (from αγρεω, to search, υπνος, sleep), to seek after sleep, to be sleepless, be watchful ( Mr 13:33 ). As they that shall give account (ως λογον αποδωσοντες). Regular Greek idiom with ως and the future participle.

For λογον αποδιδωμ, to render account, see Mt 12:36 . These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. And not with grief (κα μη στεναζοντες). "And not groaning" (cf. Ro 8:23 ). Unprofitable (αλυσιτελες). Old double compound adjective (alpha privative and λυσιτελης and this from λυω, to pay, and τελος, tax, useful or profitable as Lu 17:2 ), not profitable, not advantageous, by litotes , hurtful, pernicious.

Common rhetorical litotes , here only in N. T. Honestly (καλως). Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in 1Th 2:18 ; 2Co 1:11 f. , 17 f . That I may be restored to you the sooner (ινα ταχειον αποκατασταθω υμιν). Purpose clause with ινα and the first aorist passive subjunctive of αποκαθιστημ, an old double compound as in Mt 12:13 .

What is meant by ταχειον ( Joh 13:27 ; 20:4 ) we do not know, possibly sickness. See verse 23 also for ταχειον. The God of peace (ο θεος της ειρηνης). God is the author and giver of peace, a Pauline phrase (6 times) as in 1Th 5:23 . Who brought again from the dead (ο αναγαγων εκ νεκρων). Second aorist active articular participle of αναγω (cf. Ro 10:7 ), the only direct mention of the resurrection of Jesus in the Epistle, though implied often ( 1:3 , etc.)

That great shepherd of the sheep (τον ποιμενα των προβατων τον μεγαν). This phrase occurs in Isa 63:11 except τον μεγαν which the author adds as in 4:14 ; 10:21 . So here, "the shepherd of the sheep the great one." With the blood of the eternal covenant (εν αιματ διαθηκης αιωνιου). This language is from Zec 9:11 . The language reminds us of Christ's own words in Mr 14:24 ( Mt 26:28 ; Lu 22:20 ; 1Co 11:25 ) about "my blood of the covenant."

Make you perfect (καταρτισα). First aorist active optative of καταρτιζω, to equip, as in 10:5 . A wish for the future. See 1Co 1:10 ; 2Co 13:11 ; 2Ti 3:17 . Working in us (ποιων εν εμιν). "Doing in us." Some MSS. read "in you." Well-pleasing (ευαρεστον). Compound adjective (ευ, αρεστος). Usually with the dative ( Ro 12:2 ), here with ενωπιον αυτου more like the Hebrew.

This is one of the noblest doxologies in the N. T. Bear with (ανεχεσθε). Present middle imperative (some MSS. have ανεχεσθα, infinitive) of ανεχω with the ablative, "hold yourselves back from" as in Col 3:13 . The word of exhortation (του λογου της παρακλησεως). His description of the entire Epistle. It certainly is that, a powerful appeal in fact. I have written (επεστειλα).

First aorist active indicative (epistolary aorist) of επιστελλω, old word to send a letter (επιστολη) as in Ac 15:20 . In few words (δια βραχεων). Common Greek idiom, here only in N. T. (from βραχυς, brief, short). Cf. δι' ολιγων εγραψα in 1Pe 5:12 . Hath been set at liberty (απολελυμενον). Perfect passive participle of απολυω, to set free, in indirect discourse after γινωσκετε.

Possibly from prison if he came to Rome at Paul's request ( 2Ti 4:11 , 21 ). Shortly (ταχειον). Same comparative as in verse 19 , "sooner" than I expect (?) They of Italy (ο απο της Ιταλιας). Either those with the author in Italy or those who have come from Italy to the author outside of Italy. There are various explanations of the term catholic (καθολικα επιστολα) 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 καθολικος 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 Επιστολαε χανονιχαε. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (αντιλεγομενα) 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 \kanìn\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term καθολικος 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 καθολικος 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 1Pe 1:1 , where seven Roman provinces are mentioned. The language of 2 Peter 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 2Jo 1:1 ) and III John to Gaius (verse 3Jo 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 καθολικος is in an inscription (B. C. 6) with the meaning "general" (\tài katholikài mou prothesei\ προθεσε, 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" (\hà katholikà ekklàsia\), "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 ( Ac 15:23 ). The oldest Greek manuscripts give these General Epistles immediately after the Acts, and Westcott and Hort so print them in their Greek New Testament. But the English Versions follow the Textus Receptus and put them just before the Apocalypse.

The order of the seven letters varies greatly in the different manuscripts, though usually James comes first and Jude last (as the last accepted and the least known of the four authors). It is possible that the order of James, Peter, and John (omitting Jude) represented a sort of chronological precedence in some minds. It is possible also that no importance is to be attached to this order.

Certainly John wrote last and after the destruction of Jerusalem, while the others come before that great event if they are genuine, as I believe, though there are difficulties of a serious nature concerning II Peter. James may be very early. If so, these seven Epistles are scattered all the way from A. D. 45 to 90. They have no connection with one another save in the case of the Epistles of Peter and Jude.

IMPORTANCE OF THE GENERAL EPISTLES Without them we should be deprived of much concerning three outstanding personalities in early Christianity. We should know much less of "James, and Cephas, and John, they who were reputed to be pillars" ( Ga 2:9 ). We should know less also of the Judaic (not Judaizing) form of Christianity seen in the Epistles of James and Jude in contrast with, though not opposed to, the Pauline type.

In Peter's Epistles we see, indeed, a mediating position without compromise of principle, for Peter in the Jerusalem Conference loyally supported Paul and Barnabas even if he did flicker for a moment later in Antioch. In the Johannine Epistles we see the great Eagle soar as in his Gospel in calm serenity in spite of conflict with the Gnostics who struck at the very life of Christianity itself.

"The only opposition which remains worthy of a Christian's consideration is that between light and darkness, truth and falsehood, love and hate, God and the world, Christ and Antichrist, life and death" (Plummer). So we can be grateful for the preservation of these little Epistles which reveal differences in the development of the great Christian leaders and the adaptation of the gospel message to changing world conditions then and now.

James (Ιακωβος). Grecised form (nominative absolute) of the Hebrew Ιακωβ (so LXX). Common name among the Jews, and this man in Josephus ( Ant . XX. 9. 1) and three others of this name in Josephus also. Servant (δουλος). Bond-servant or slave as Paul ( Ro 1:1 ; Php 1:1 ; Tit 1:1 ). Of the Lord Jesus Christ (κυριου Ιησου Χριστου). Here on a par with God (θεου) and calls himself not αδελφος (brother) of Jesus, but δουλος.

The three terms here as in 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος is frequent in the LXX for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1Co 12:3 for Κυριος Ιησους and Php 2:11 for Κυριος Ιησους Χριστος.

To the twelve tribes (ταις δωδεκα φυλαις). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity ( Ac 26:7 ) with no conception of any "lost" tribes. Which are of the Dispersion (ταις εν τη διασπορα). "Those in the Dispersion" (repeated article). The term appears in De 28:25 (LXX) and comes from διασπειρω, to scatter (sow) abroad.

In its literal sense we have it in Joh 7:34 , but here and in 1Pe 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek ( Koine , LXX), though the Eastern Diaspora spoke Aramaic and Syriac.

The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koine but in the Hebraic tone. Greeting (χαιρειν). Absolute infinitive (present active of χαιρω) as in Ac 15:23 (the Epistle to Antioch and the churches of Syria and Galatia).

It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε in 2Jo 1:10 , 11 . Count it (ηγησασθε). First aorist middle imperative of ηγεομα, old verb to consider. Do it now and once for all. All joy (πασαν χαραν). "Whole joy," " unmixed joy," as in Php 2:29 . Not just "some joy" along with much grief.

When (οταν). "Whenever," indefinite temporal conjunction. Ye fall into (περιπεσητε). Second aorist active subjunctive (with the indefinite οταν) from περιπιπτω, literally to fall around (into the midst of), to fall among as in Lu 10:30 ληισταις περιεπεσεν (he fell among robbers). Only other N. T. example of this old compound is in Ac 27:41 . Thucydides uses it of falling into affliction.

It is the picture of being surrounded (περ) by trials. Manifold temptations (πειρασμοις ποικιλοις). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word πειρασμος (from πειραζω, late form for the old πειραω as in Ac 26:21 , both in good sense as in Joh 6:6 , and in bad sense as in Mt 16:1 ) does not occur outside of the LXX and the N.

T. except in Dioscorides (A. D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12 (clearly in πειραζω in verse 13 ) and so in Heb 3:8 . Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος (manifold) is as old as Homer and means variegated, many coloured as in Mt 4:24 ; 2Ti 3:6 ; Heb 2:4 .

In 1Pe 1:6 we have this same phrase. It is a bold demand that James here makes. Knowing (γινωσκοντες). Present active participle of γινωσκω (experimental knowledge, the only way of getting this view of "trials" as "all joy"). The proof (το δοκιμιον). Now known (Deissmann, Bible Studies , pp. 259ff.) from the papyri examples of δοκιμιος as an adjective in the same sense (good gold, standard gold) as δοκιμος proved or tested ( James 1:12 ).

The use of το δοκιμιον (neuter article with neuter single adjective) here and in 1Pe 1:7 , clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6 ; 2:1 ; 5:15 , regards faith (πιστις) like Paul "as the very foundation of religion" (Mayor).

Worketh (κατεργαζετα). Present (durative) middle indicative of the compound verb with the perfective sense of κατα as in Php 2:12 , which see. Patience (υπομονην). Old and common word for remaining under (υπομενω), "staying power" (Ropes), as in Col 1:11 . Let have (εχετω). Present active imperative of εχω, let it keep on having. Perfect (τελειον). See Ro 5:3 f.

for a like chain of blessings. Carry on the work to the end or completion (from τελος, end) as in Joh 17:4 (το εργον τελειωσας, having finished the work). That ye may be (ινα ητε). Purpose clause with ινα and present active subjunctive of ειμ. This is the goal of patience. Perfect and entire (τελειο κα ολοκληρο). Perfected at the end of the task (τελος) and complete in all parts (ολοκληρο, ολος whole and κληρος lot or part).

"Perfected all over." These two adjectives often occur together in Philo, Plutarch, etc. See Ac 3:16 for ολοκληριαν (perfect soundness). Lacking in nothing (εν μηδεν λειπομενο). Present passive participle of λειπω to leave. Negative statement of the preceding positive as often in James (cf. 1:6 ). There is now a digression (verses 5-8 ) from the discussion of πειρασμος, which is taken up again in verse 9 .

The word λειπομενο (lacking) suggests the digression. Lacketh wisdom (λειπετα σοφιας). Condition of first class, assumed as true, ε and present passive indicative of λειπω to be destitute of, with ablative case σοφιας. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, γνωσεως, but wisdom σοφιας, the practical use of knowledge) .

Let him ask (αιτειτω). Present active imperative of αιτεω, "let him keep on asking." Of God (παρα του θεου). "From (from beside) God," ablative case with παρα. Liberally (απλως). This old adverb occurs here only in the N. T. (from απλους, single-fold, Mt 6:22 , and απλοτης, simplicity, generosity, is common-- 2Co 8:2 ; Ro 12:8 ). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's Vocabulary ).

Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in απλοτης in 2Co 8:2 ; Ro 12:8 , but no example of the adverb in this sense has been found unless this is one here. See Isa 55:1 for the idea of God's gracious giving and the case of Solomon ( 1Ki 3:9-12 ; Pr 2:3 ).

Upbraideth not (μη ονειδιζοντος). Present active participle of ονειδιζω (old verb to reproach, to cast in one's teeth, Mt 5:11 ) in the ablative case like διδοντος agreeing with θεου and with the usual negative of the participle (με). This is the negative statement of διδοντος απλως (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch ( De adulat.

, p. 64A). ] Cf. Heb 4:16 . And it shall be given him (κα δοθησετα αυτω). First future passive of διδωμ, a blessed promise in accord with the words of Jesus ( Mt 7:7 , 11 ; Lu 11:13 ), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. In faith (εν πιστε). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley).

Nothing doubting (μηδεν διακρινομενος). Negative way of saying εν πιστε (in faith), present passive participle of διακρινω, old verb to separate (κρινω) between (δια), to discriminate as shown clearly in Ac 11:12 , 15:9 , but no example of the sense of divided against oneself has been found earlier than the N. T. , though it appears in later Christian writings.

It is like the use of διαμεριζομα in Lu 11:18 and occurs in Mt 21:21 ; Mr 11:23 ; Ac 10:20 ; Ro 2:4 ; 4:20 ; 14:23 . It is a vivid picture of internal doubt. Is like (εοικεν). Second perfect active indicative with the linear force alone from εικω to be like. Old form, but in N. T. only here and verse 23 (a literary touch, not in LXX). The surge of the sea (κλυδων θαλασσης).

Old word (from κλυζω to wash against) for a dashing or surging wave in contrast with κυμα (successive waves), in N. T. only here and Lu 8:24 . In associative instrumental case after εοικεν. In Eph 4:14 we have κλυδονιζω (from κλυδων), to toss by waves. Driven by the wind (ανεμιζομενω). Present passive participle (agreeing in case with κλυδων) of ανεμιζω, earliest known example and probably coined by James (from ανεμος), who is fond of verbs in -ιζω (Mayor).

The old Greek used ανεμοω. In Eph 4:14 Paul uses both κλυδονιζω and περιφερω ανεμω. It is a vivid picture of the sea whipped into white-caps by the winds. Tossed (ριπιζομενω). Present passive participle also in agreement with κλυδων from ριπιζω, rare verb (Aristophanes, Plutarch, Philo) from ριπις (a bellows or fire-fan), here only in N. T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.

That man (ο ανθρωπος εκεινος). Emphatic use of εκεινος. Of the Lord (παρα του κυριου). Ablative case with παρα like θεου in verse 5 . Man (ανηρ). Instead of ανθρωπος (general term) in verse 7 , perhaps for variety (Ropes), but often in James ( 1:12 , 23 ; 2:2 ; 3:2 ), though in other Epistles usually in distinction from γυνη (woman). Double-minded (διψυχος).

First appearance of this compound known and in N. T. only here and 4:8 . Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James' Epistle (Moulton and Milligan's Vocabulary ). From δις twice and ψυχη soul, double-souled, double-minded, Bunyan's "Mr. Facing-both-ways." Cf. the rebuke to Peter (εδιστασας) in Mt 14:31 .

Unstable (ακαταστατος). Late double compound (alpha privative and καταστατος verbal from καθιστημ), in LXX once ( Is 54:11 ) and in Polybius, in N. T. only here and 3:8 . It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt" is no mark of intellectuality. But (δε). Return to the point of view in verse 2 . Of low degree (ο ταπεινος).

"The lowly" brother, in outward condition ( Lu 1:52 ), humble and poor as in Ps 9:39 ; Pr 30:14 , not the spiritually humble as in Mt 11:29 ; James 4:6 . In the LXX ταπεινος was used for either the poor in goods or the poor in spirit. Christianity has glorified this word in both senses. Already the rich and the poor in the churches had their occasion for jealousies.

Glory in his high estate (καυχασθω εν τω υψε αυτου). Paradox, but true. In his low estate he is "in his height" (υψος, old word, in N. T. , also in Lu 1:78 ; Eph 3:1 ; etc.) In that he is made low (εν τη ταπεινωσε αυτου). "In his low estate." Play on ταπεινωσις (from ταπεινοω, Php 3:7 ), like ταπεινος of verse 9 , old word in various senses, in N. T. only here, Lu 1:48 ; Ac 8:33 ; Php 3:21 .

The Cross of Christ lifts up the poor and brings down the high. It is the great leveller of men. As the flower of the grass (ως ανθος χορτου). From the LXX ( Isa 40:6 ). Χορτος means pasture, then grass ( Mr 6:39 ) or fodder. Ανθος is old word, in N. T. only here, verse 11 ; 1Pe 1:24 (same quotation). This warning is here applied to "the rich brother," but it is true of all.

He shall pass away (παρελευσετα). Future middle indicative (effective aoristic future, shall pass completely away from earth). Ariseth (ανετειλεν). Gnomic or timeless aorist active indicative of the old compound ανατελλω, used here of plants (cf. αναθαλλω in Php 4:10 ), often of the sun ( Mt 13:6 ). With the scorching wind (συν τω καυσων). Associative instrumental case with συν.

In the LXX this late word (from καυσος) is usually the sirocco, the dry east wind from the desert ( Job 1:19 ). In Mt 20:12 ; Lu 12:55 it is the burning heat of the sun. Either makes sense here. Withereth (εξηρανεν). Another gnomic aorist active indicative (Robertson, Grammar , p. 837) of ξηραινω, old verb (from ξηρος, dry or withered, Mt 12:10 ), to dry up.

Grass and flowers are often used to picture the transitoriness of human life. Falleth (εξεπεσεν). Another gnomic aorist (second aorist active indicative) of εκπιπτω to fall out (off). The grace (η ευπρεπεια). Old word (from ευπρεπης well-looking, not in the N. T.) , only here in N. T. Goodly appearance, beauty. Of the fashion of it (του προσωπου αυτου). "Of the face of it."

The flower is pictured as having a "face," like a rose or lily. Perisheth (απωλετο). Another gnomic aorist (second aorist middle indicative of απολλυμ, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. Shall fade away (μαρανθησετα). Future passive indicative of μαραινω, old verb, to extinguish a flame, a light. Used of roses in Wisdom 2:8 .

Goings (πορειαις). Old word from πορευω to journey, in N. T. only here and Lu 13:22 (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end." Endureth (υπομενε). Present active indicative of υπομενω. Cf. verse 3 . Temptation (πειρασμον). Real temptation here. See verse 2 for "trials." When he hath been approved (δοκιμος γενομενος).

"Having become approved," with direct reference to το δοκιμιον in verse 3 . See also Ro 5:4 for δοκιμη (approval after test as of gold or silver). This beatitude (μακαριος) is for the one who has come out unscathed. See 1Ti 6:9 . The crown of life (τον στεφανον της ζωης). The same phrase occurs in Re 2:10 . It is the genitive of apposition, life itself being the crown as in 1Pe 5:4 .

This crown is "an honourable ornament" (Ropes), with possibly no reference to the victor's crown (garland of leaves) as with Paul in 1Co 9:25 ; 2Ti 4:8 , nor to the linen fillet (διαδημα) of royalty ( Ps 20:3 , where στεφανος is used like διαδημα, the kingly crown). Στεφανος has a variety of uses. Cf. the thorn chaplet on Jesus ( Mt 27:29 ). The Lord . Not in the oldest Greek MSS.

, but clearly implied as the subject of επηγγειλατο ( he promised , first aorist middle indicative). Let no one say (μηδεις λεγετω). Present active imperative, prohibiting such a habit. When he is tempted (πειραζομενος). Present passive participle of πειραζω, here in evil sense of tempt, not test, as in Mt 4:1 . Verses 12-18 give a vivid picture of temptation.

I am tempted of God (απο θεου πειραζομα). The use of απο shows origin (απο with ablative case), not agency (υπο), as in Mr 1:13 , of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Pr 19:3 ; Sirach 15:11 f. Temptation does not spring "from God." Cannot be tempted with evil (απειραστος κακων). Verbal compound adjective (alpha privative and πειραζω), probably with the ablative case, as is common with alpha privative (Robertson, Grammar , p.

516), though Moulton ( Prolegomena , p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος (from πειραω), but this is the earliest example of απειραστος (from πειραζω) made on the same model. Only here in the N. T. Hort notes απειρατος κακων as a proverb (Diodorus, Plutarch, Josephus) "free from evils." That is possible here, but the context calls for "untemptable" rather than "untempted."

And he himself tempteth no man (πειραζε δε αυτος ουδενα). Because "untemptable." When he is drawn away by his own lust (υπο της ιδιας επιθυμιας εξελκομενος). Επιθυμια is old word for craving (from επιθυμεω, to have a desire for) either good ( Php 1:23 ) or evil ( Ro 7:7 ) as here. Like a fish drawn out from his retreat. Enticed (δελεαζομενος). Present passive participle of δελεαζω, old verb from δελεαρ (bait), to catch fish by bait or to hunt with snares and Philo has υφ' ηδονης δελεαζετα (is enticed by pleasure).

In N. T. only here and 2 Peter 2:14 , 18 . Allured by definite bait. Then (ειτα). The next step. The lust (η επιθυμια). Note article, the lust (verse 14 ) which one has. When it hath conceived (συλλαβουσα). Second aorist active participle of συλλαμβανω, old word to grasp together, in hostile sense ( Ac 26:21 ), in friendly sense of help ( Php 4:3 ), in technical sense of a woman taking a man's seed in conception ( Lu 1:24 ), here also of lust (as a woman), "having conceived."

The will yields to lust and conception takes place. Beareth sin (τικτε αμαρτιαν). Present active indicative of τικτω to bring forth as a mother or fruit from seed, old verb, often in N. T. , here only in James. Sin is the union of the will with lust. See Ps 7:14 for this same metaphor. The sin (η αμαρτια). The article refers to αμαρτια just mentioned. When it is full-grown (αποτελεσθεισα).

First aorist passive participle of αποτελεω, old compound verb with perfective use of απο, in N. T. only here and Lu 13:32 . It does not mean "full-grown" like τελειοω, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career ( Ro 6:6 ; Col 3:5 ).

Bringeth forth death (αποκυε θανατον). Late compound (κυεω to be pregnant, perfective use of απο) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth.

For death as the fruit of sin see Ro 6:21-23 ; 8:6 . "The birth of death follows of necessity when one sin is fully formed" (Hort). Be not deceived (μη πλανασθε). Prohibition with μη and the present passive imperative of πλαναω, common verb to lead astray. This is the way of sin to deceive and to kill ( Ro 7:7-14 ). The devil is a pastmaster at blinding men's eyes about sin ( 2Co 4:4 ; Ro 1:27 ; Eph 4:14 ; etc.)

--boon (δωρημα). Both old substantives from the same original verb (διδωμ), to give. Δοσις is the act of giving (ending -σις), but sometimes by metonymy for the thing given like κτισις for κτισμα ( Col 1:15 ). But δωρημα (from δωρεω, from δωρον a gift) only means a gift, a benefaction ( Ro 5:16 ). The contrast here argues for "giving" as the idea in δοσις. Curiously enough there is a perfect hexameter line here: πασα δο / σις αγα / θη κα / παν δω / ρημα τε / λειον.

Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word δωρημα, but that is not conclusive. From above (ανωθεν). That is, from heaven. Cf. Joh 3:31 ; 19:11 . Coming down (καταβαινον). Present active neuter singular participle of καταβαινω agreeing with δωρημα, expanding and explaining ανωθεν (from above).

From the Father of lights (απο του πατρος των φωτων). "Of the lights" (the heavenly bodies). For this use of πατηρ see Job 38:28 (Father of rain); 2Co 1:3 ; Eph 1:17 . God is the Author of light and lights. With whom (παρ' ω). For παρα (beside) with locative sense for standpoint of God see παρα τω θεω ( Mr 10:27 ; Ro 2:11 ; 9:14 ; Eph 6:9 . Can be no (ουκ εν).

This old idiom (also in Ga 3:28 ; Col 3:11 ) may be merely the original form of εν with recessive accent (Winer, Mayor) or a shortened form of ενεστ. The use of εν εν in 1Co 6:5 argues for this view, as does the use of εινε (εινα) in Modern Greek (Robertson, Grammar , p. 313). Variation (παραλλαγη). Old word from παραλλασσω, to make things alternate, here only in N.

T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has παραλλαξις without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun ( Mal 4:2 ), which does have periodic variations. Shadow that is cast by turning (τροπης αποσκιασμα). Τροπη is an old word for "turning" (from τρεπω to turn), here only in N.

T. Αποσκιασμα is a late and rare word (αποσκιασμος in Plutarch) from αποσκιαζω (απο, σκια) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (αποσκιαζω in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read η τροπης αποσκιασματος (the variation of the turning of the shadow).

Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. Of his own will (βουληθεις). First aorist passive participle of βουλομα. Repeating the metaphor of birth in verse 15 , but in good sense. God as Father acted deliberately of set purpose. He brought us forth (απεκυησεν).

First aorist active indicative of αποκυεω (verse 15 ), only here of the father (4 Macc. 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men ( Ac 17:28 f. ). By the word of truth (λογω αληθειας). Instrumental case λογω. The reference is thus to the gospel message of salvation even without the article ( 2Co 6:7 ) as here, and certainly with the article ( Col 1:5 ; Eph 1:13 ; 2Ti 2:15 ).

The message marked by truth (genitive case αληθειας). That we should be (εις το εινα ημας). Purpose clause εις το and the infinitive εινα with the accusative of general reference ημας (as to us). A kind of first-fruits (απαρχην τινα). "Some first-fruits" (old word from απαρχομα), of Christians of that age. See Ro 16:5 . Ye know this (ιστε). Or "know this." Probably the perfect active indicative (literary form as in Eph 5:5 ; Heb 12:17 , unless both are imperative, while in James 4:4 we have οιδατε, the usual vernacular Koine perfect indicative).

The imperative uses only ιστε and only the context can decide which it is. Εστο (let be) is imperative. Swift to hear (ταχυς εις το ακουσα). For this use of εις το with the infinitive after an adjective see 1Th 4:9 . For εις το after adjectives see Ro 16:19 . The picture points to listening to the word of truth (verse 18 ) and is aimed against violent and disputatious speech (chapter 3:1-12 ).

The Greek moralists often urge a quick and attentive ear. Slow to speak (βραδυς εις το λαλησα). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking. Slow to anger (βραδυς εις οργην). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.

The wrath of man (οργη ανδρος). Here ανηρ (as opposed to γυνη woman), not ανθρωπος of verse 19 (inclusive of both man and woman). If taken in this sense, it means that a man's anger (settled indignation in contrast with θυμος, boiling rage or fury) does not necessarily work God's righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger.

See Ac 10:35 for "working righteousness," and James 2:9 for "working sin" (εργαζομα both times). Wherefore (διο). Because of this principle. See Eph 4:25 . Putting away (αποθεμενο). Second aorist middle participle of αποτιθημ, to put off, metaphor of removing clothing as in Ro 13:12 ; Col 3:8 ; Eph 4:22 , 25 ; 1Pe 2:1 . Filthiness (ρυπαριαν). Late word (Plutarch) from ρυπαρος, dirty ( James 2:2 ), here only in N.

T. Surely a dirty garment. Overflowing of wickedness (περισσειαν κακιας). Περισσεια is a late word (from περισσος, abundant, exceeding), only four times in N. T. , in 2Co 8:2 with χαρας (of joy), in Ro 5:17 with χαριτος (of grace). Κακια (from κακος, evil) can be either general like ρυπαρια (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity."

With meekness (εν πραυτητ). In docility. "The contrast is with οργη rather than κακιας" (Ropes). The implanted word (τον εμφυτον λογον). This old verbal adjective (from εμφυω to implant, to grow in), only here in N. T. , meaning properly ingrown, inborn, not εμφυτευτον (engrafted). It is "the rooted word" (verse 18 ), sown in the heart as the soil or garden of God ( Mt 13:3-23 ; 15:13 ; 1Co 3:6 ).

Able to save (δυναμενον σωσα). Cf. 1Pe 1:9 ; James 2:14 ; 4:12 ; 5:20 ; Ro 1:16 . Ultimate salvation (effective aorist active infinitive σωσα from σωζω). But be ye (γινεσθε δε). Rather, "But keep on becoming" (present middle imperative of γινομα). Doers of the word (ποιητα λογου). Old word for agent (-της) from ποιεω to do as in 4:11 ; Ro 2:13 , but in Ac 17:28 our "poet" (long regarded as a "doer" or "maker").

Hearers (ακροατα). Old word for agent again from ακροαμα (to be a hearer), in N. T. only here and Ro 2:13 . Deluding yourselves (παραλογιζομενο εαυτους). Present middle (direct) participle of παραλογιζομα, to reckon aside (παρα) and so wrong, to cheat, to deceive. Redundant reflexive εαυτους with the middle. In N. T. only here and Col 2:4 . Such a man does not delude anyone but himself.

And not a doer (κα ου ποιητης). Condition of first class, assumed as true, and ου (rather than μη) contrasts ποιητης with ακροατης. Unto a man beholding (ανδρ κατανοουντ). Associative instrumental case after εοικεν as in 1:6 . Note ανδρ as in 1:8 in contrast with γυναικ (woman), not ανθρωπω (general term for man). Present active participle of κατανοεω to put the mind down on (κατα, νους), to consider attentively, to take note of, as in verse 24 (κατενοησεν).

His natural face (το προσωπον της γενεσεως αυτου). "The face of his birth" (origin, lineage, nativity). For this use of γενεσις see 3:6 ; Mt 1:1 , 18 ; Lu 1:13 . In a mirror (εν εσοπτρω). Old word (from εισ, οπτω) in N. T. only here and 1Co 13:12 . The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See κατοπτριζομα in 2Co 3:18 .

He beholdeth himself (κατενοησεν εαυτον). Usually explained as gnomic aorist like those in 1:11 , but the ordinary force of the tenses is best here. "He glanced at himself (κατενοησεν aorist) and off he has gone (απεληλυθεν perfect active) and straightway forgot (επελαθετο, second aorist middle indicative of επιλανθανομα) what sort of a man he was" (οποιος ην, back in the picture, imperfect tense).

The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ's wayside hearer). He that looketh into (ο παρακυψας). First aorist active articular participle of παρακυπτω, old verb, to stoop and look into ( Joh 20:5 , 11 ), to gaze carefully by the side of, to peer into or to peep into ( 1Pe 1:12 ). Here the notion of beside (παρα) or of stooping (κυπτω) is not strong.

Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24 seems to preclude that here. The perfect law (νομον τελειον). For τελειον see 1:17 . See Ro 7:12 for Paul's idea of the law of God. James here refers to the word of truth ( 1:18 ), the gospel of grace ( Ga 6:2 ; Ro 12:2 ). The law of liberty (τον της ελευθεριας). "That of liberty," explaining why it is "perfect" ( 2:12 also), rests on the work of Christ, whose truth sets us free ( Joh 8:32 ; 2Co 3:16 ; Ro 8:2 ).

And so continueth (κα παραμεινας). First aorist active articular participle again of παραμενω, parallel with παρακυψας. Παραμενω is to stay beside, and see Php 1:25 for contrast with the simplex μενω. Being (γενομενος). Rather, "having become" (second aorist middle participle of γινομα to become). Not a hearer that forgetteth (ουκ ακροατης επιλησμονης). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness).

Επιλησμονη is a late and rare word (from επιλησμων, forgetful, from επιλανθομα, to forget, as in verse 24 ), here only in N. T. But a doer that worketh (αλλα ποιητης εργου). "But a doer of work," a doer marked by work (descriptive genitive εργου), not by mere listening or mere talk. In his doing (εν τη ποιησε αυτου). Another beatitude with μακαριος as in 1:12 , like the Beatitudes in Mt 5:3-12 .

Ποιησις is an old word (from ποιεω for the act of doing), only here in N. T. Thinketh himself to be religious (δοκε θρησκος εινα). Condition of first class (ει-δοκε). Θρησκος (of uncertain etymology, perhaps from θρεομα, to mutter forms of prayer) is predicate nominative after εινα, agreeing with the subject of δοκε (either "he seems" or "he thinks"). This source of self-deception is in saying and doing.

The word θρησκος is found nowhere else except in lexicons. Hatch ( Essays in Biblical Greek , pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting ( Mt 6:1-18 ). It is the Pharisaic element in Christian worship. While he bridleth not his tongue (μη χαλιναγωγων γλωσσαν εαυτου). "Not bridling his own tongue."

A reference to verse 19 and the metaphor is repeated in 3:12 . This is the earliest known example of the compound χαλιναγωγεω (χαλινος, bridle αγο, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling (φιμοω) one's mouth ( Mt 22:12 εφιμωθη). Deceiveth (απατων).

Present active participle from απατη (deceit). He plays a trick on himself. Religion (θρησκεια). Later form of θρησκιη (Herodotus) from θρησκος above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N. T. we have it also in Ac 26:5 of Judaism and in Col 2:18 of worshipping angels.

It is vain (ματαιος, feminine form same as masculine) or empty. Comes to nothing. Pure religion and undefiled (θρησκεια καθαρα κα αμιαντος). Numerous examples in papyri and inscriptions of θρησκεια for ritual and reverential worship in the Roman Empire (Moulton and Milligan's Vocabulary ; Deissmann, St. Paul , p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts.

Before our God and Father (παρα τω θεω κα πατρ). By the side of (παρα) and so from God's standpoint ( Mr 10:27 ). Αμιαντος (compound verbal adjective, alpha privative, μιαινω to defile), puts in negative form (cf. 1:4 , 6 ) the idea in καθαρα (pure, clean). This (αυτη). Feminine demonstrative pronoun in the predicate agreeing with θρησκεια. To visit (επισκεπτεσθα).

Epexegetic (explaining αυτη) present middle infinitive of επισκεπτομα, common verb to go to see, to inspect, present tense for habit of going to see. See Mt 25:36 , 43 for visiting the sick. The fatherless and widows (ορφανους κα χηρας). "The natural objects of charity in the community" (Ropes). Ορφανος is old word for bereft of father or mother or both. In N.

T. only here and Joh 14:18 . Note order (orphans before widows). Unspotted (ασπιλον). Old adjective (alpha privative and σπιλος, spot), spotless. This the more important of the two illustrations and the hardest to execute. To keep (τηρειν). Present active infinitive, "to keep on keeping oneself un-specked from the world" (a world, κοσμος, full of dirt and slime that bespatters the best of men).

My brethren (αδελφο μου). Transition to a new topic as in 1:19 ; 2:5 , 14 ; 3:1 ; 5:7 . Hold not (μη εχετε). Present active imperative of εχω with negative μη, exhortation to stop holding or not to have the habit of holding in the fashion condemned. The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like εχετε πιστιν θεου ( Mr 11:22 ), "have faith in God."

See the same objective genitive with πιστις in Ac 3:6 ; Ga 2:16 ; Ro 3:22 ; Re 14:12 . Note also the same combination as in 1:1 "our Lord Jesus Christ" (there on a par with God). The Lord of Glory (της δοξης). Simply "the Glory." No word for "Lord" (κυριου) in the Greek text. Της δοξης clearly in apposition with του κυριου Ιησου Χριστου. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God.

See Heb 9:5 for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are Ro 9:4 ; 2Co 4:6 ; Eph 1:17 ; Heb 1:3 . Cf. 2Co 8:9 ; Php 2:5-11 . With respect of persons (εν προσωπολημψιαις). A Christian word, like προσωπολημπτης ( Ac 10:34 ) and προσωπολημπτειτε ( James 2:9 ), not in LXX or any previous Greek, but made from προσωπον λαμβανειν ( Lu 20:21 ; Ga 2:6 ), which is α Hebrew idiom for panim nasa , "to lift up the face on a person," to be favorable and so partial to him.

See προσωπολημψια in this sense of partiality (respect of persons) in Ro 2:11 ; Col 3:25 ; Eph 6:9 (nowhere else in N. T.) Do not show partiality. For (γαρ). An illustration of the prohibition. If there come in (εαν εισελθη). Condition of third class (supposable case) with εαν and second (ingressive) aorist active subjunctive of εισερχομα. Into your synagogue (εις συναγωγην υμων).

The common word for the gathering of Jews for worship ( Lu 12:11 ) and particularly for the building where they met ( Lu 4:15 , 20 , 28 , etc.) Here the first is the probable meaning as it clearly is in Heb 10:25 (την επισυναγωγην εαυτων), where the longer compound occurs. It may seem a bit odd for a Christian church (εκκλησια) to be termed συναγωγη, 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 συναγωγη, not εκκλησια. In the fourth century an inscription has συναγωγη for the meeting-house of certain Christians. A man with a gold ring (ανηρ χρυσοδακτυλιος). "A gold-fingered man," "wearing a gold ring." The word occurs nowhere else, but Lucian has χρυσοχειρ (gold-handed) and Epictetus has χρυσους δακτυλιους (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 (εν εσθητ λαμπρα). "In bright (brilliant) clothing" as in Lu 23:11 ; Ac 10:30 ; Re 18:41 . In contrast with "vile clothing" (εν ρυπαρα εσθητ), "new glossy clothes and old shabby clothes" (Hort).

Ρυπαρος (late word from ρυπος, filth, 1Pe 3:21 ) means filthy, dirty. In N. T. only here and Re 22:11 (filthy). Poor man (πτωχος). Beggarly mendicant ( Mt 19:21 ), the opposite of πλουσιος (rich). And ye have regard to (επιβλεψητε δε επ). First aorist active subjunctive (still with εαν of verse 2 ) of επιβλεπω, followed by repeated preposition επ, to gaze upon, old compound, in N.

T. only here and Lu 1:48 ; 9:38 . Weareth (φορουντα). "Wearing," present active participle of the old frequentative verb φορεω (from φερω), to bear constantly, to wear ( Mt 11:8 ). Note repeated article την (the) with εσθητα pointing to verse 2 . And say (κα ειπητε). Continuing the third-class condition with εαν and second aorist active subjunctive of ειπον.

Sit thou here in a good place (συ καθου ωδε καλως). Emphatic position of συ, "Do thou sit here in a good place." Present middle imperative of καθημα to sit for the literary καθησο. See Mt 23:6 for the first seats in the synagogue (places of honour). And ye say to the poor man (κα τω πτωχω ειπητε). Third class condition with εαν continued as before (ειπητε). Note article τω pointing to verse 2 .

Stand thou there (συ στηθ εκε). Second aorist (intransitive) active imperative of ιστημ, to place. Ingressive aorist, Take a stand. Συ emphatic again. The MSS. vary in the position of εκε (there). Or sit under my footstool (η καθου υπο το υποποδιον μου). For this use of υπο "down against" or "down beside" see Ex 19:17 υπο το ορος ("at the foot of the mountain") and υπο σε ("at thy feet") ( De 33:3 ).

Conquerors often placed their feet on the necks of the victims ( Lu 20:43 ). Are ye not divided in your own mind? (ου διεκριθητε εν εαυτοισ;). First aorist (gnomic) passive indicative of διακρινω, to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1Co 7:28 .

"Were ye not divided in (among) yourselves?" Cf. 1:6 ; Mt 21:21 . Judges with evil thoughts (κριτα διαλογισμων πονηρων). Descriptive genitive as in 1:25 . Διαλογισμος is an old word for reasoning ( Ro 1:21 ). Reasoning is not necessarily evil, but see Mt 15:19 (πονηρο) and Mr 7:21 (κακο) for evil reasonings, and 1Ti 2:8 without an adjective. See James 1:8 ; 4:8 for διψυχος.

They are guilty of partiality (a divided mind) as between the two strangers. Did not God choose? (ουχ ο θεος εξελεξατο;). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of εκλεγω, the very form used by Paul three times of God's choice in 1Co 1:27 f . As to the world (τω κοσμω). The ethical dative of interest, as the world looks at it as in Ac 7:20 ; 1Co 1:18 ; 2Co 10:4 ; James 4:4 .

By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people ( Mt 10:23-26 ; 1Co 1:26-28 ). Rich in faith (πλουσιους εν πιστε). Rich because of their faith. As he has shown in 1:9 f . Which he promised (ης επεγγειλατο). Genitive of the accusative relative ην attracted to the case of the antecedent βασιλειας (the Messianic kingdom), the same verb and idea already in 1:12 (επηγγειλατο).

Cf. the beatitude of Jesus in Mt 5:3 for the poor in spirit. But ye have dishonoured the poor man (υμεις δε ητιμασατε τον πτωχον). First aorist active indicative of ατιμαζω, old verb from ατιμος, dishonoured ( Mt 13:57 ). In the act of partiality pictured in 2:3 . Oppress you (καταδυναστευουσιν υμων). Not very common compound (καταδυναστευω, present active indicative, from κατα and δυναστης, potentate, Lu 1:52 ), used of the devil in Ac 10:38 (only other N.

T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords. Drag you (ελκουσιν υμας). Old and vigorous word for violent treatment, as of Paul in Ac 16:19 ; 21:30 . Cf. such violence in Lu 12:58 ; Ac 8:3 . Before the judgment-seats (εις κριτηρια). "To courts of justice" as in 1Co 6:2 , 4 (only other N.

T. examples). Common in the papyri in this sense. From κρινω to judge, κριτης (judge), place where judgment is given. Blaspheme (βλασφημουσιν). Present active indicative of common verb βλασφημεω (from βλασφημος, speaking evil, βλαξ or βλαπτω and φημη), as in Lu 22:65 . The honourable name (το καλον ονομα). "The beautiful name." By the which ye were called (το επικληθεν εφ' υμας).

"The one called upon you" (first aorist passive articular participle of επικαλεω, to put a name upon, to give a surname to, as Ac 10:18 ). What name is that? Almost certainly the name of Christ as we see it in Ac 11:26 ; 26:28 ; 1Pe 4:14 , 16 . It was blasphemy to speak against Christ as some Jews and Gentiles were doing ( Ac 13:45 ; 18:6 ; 26:11 ; 1Co 12:3 ; 1Ti 1:13 ).

Cf. Ac 15:17 . Howbeit (μεντο). Probably not adversative here, but simply confirmatory, "if now," "if indeed," "if really." Common in Xenophon in this sense. See the contrast (δε) in verse 9 . If ye fulfil (ε τελειτε). Condition of first class, assumed as true with ε and present active indicative of τελεω, old verb, to bring to completion, occurring in Ro 2:27 also with νομος (law).

Jesus used πληροω in Mt 4:17 . James has τηρεω in 2:10 . The royal law (νομον βασιλικον). Old adjective for royal, regal (from βασιλευς king), as of an officer ( Joh 4:46 ). But why applied to νομος? The Romans had a phrase, lex regia , which came from the king when they had kings. The absence of the article is common with νομος ( 4:11 ). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws.

Jesus had said that on the law of love hang all the law and the prophets ( Mt 22:40 ), and he had given the Golden Rule as the substance of the Law and the prophets ( Mt 7:12 ). This is probably the royal law which is violated by partiality ( James 2:3 ). It is in accord with the Scripture quoted here ( Le 19:18 ) and ratified by Jesus ( Lu 10:28 ). But if ye have respect of persons (ε δε προσωπολημπτειτε).

Condition of first class by contrast with that in verse 8 . For this verb (present active indicative), formed from προσωπον λαμβανω, here alone in the N. T. , see in 2:1 . A direct reference to the partiality there pictured. Ye commit sin (αμαρτιαν εργαζεσθε). "Ye work a sin." A serious charge, apparently, for what was regarded as a trifling fault. See Mt 7:23 , ο εργαζομενο την ανομιαν (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Ps 6:8 ).

Being convicted (ελεγχομενο). Present passive participle of ελεγχω, to convict by proof of guilt ( Joh 3:20 ; 8:9 , 46 ; 1Co 14:24 ). As transgressors (ως παραβατα). For this word from παραβαινω, to step across, to transgress, see Ga 2:18 ; Ro 2:25 , 27 . See this very sin of partiality condemned in Le 19:15 ; De 1:17 ; 16:19 . To the law and to the testimony.

Whosoever shall keep (οστις τηρηση). Indefinite relative clause with οστις and aorist active subjunctive of τηρεω, old verb, to guard (from τηρος guarding), as in Mt 27:36 , without αν (though often used, but only one example of modal εαν=αν in James, viz. , 4:4 ). This modal αν (εαν) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar , p.

957f.) And yet stumble in one point (πταιση δε εν εν). First aorist active subjunctive also of πταιω, old verb, to trip, as in 3:2 ; Ro 11:11 . "It is incipient falling" (Hort). He is become (γεγονεν). Second perfect indicative of γινομα, "he has become" by that one stumble. Guilty of all (παντων ενοχος). Genitive of the crime with ενοχος, old adjective from ενεχω (to hold on or in), held in, as in Mr 3:29 .

This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (ολον τον νομον) to be a law-abiding citizen, even laws that one does not like. See Mt 5:18 f. for this same principle. There is Talmudic parallel: "If a man do all, but omit one, he is guilty for all and each." This is a pertinent principle also for those who try to save themselves.

But James is urging obedience to all God's laws. He that said (ο ειπων) --said also (ειπεν κα). The unity of the law lies in the Lawgiver who spoke both prohibitions (μη and the aorist active subjunctive in each one, μοιχευσηισ, φονευσηις). The order here is that of B in Ex 20 ( Lu 18:20 ; Ro 13:9 ), but not in Mt 5:21 , 27 (with ου and future indicative). Now if thou dost not commit adultery, but killest (ε δε ου μοιχευεισ, φονευεις δε).

Condition of first class with ου (not μη) because of the contrast with δε, whereas ε μη would mean "unless," a different idea. So ου in 1:23 . A transgressor of the law (παραβατης νομου) as in verse 9 . Murder springs out of anger ( Mt 5:21-26 ). People free from fleshly sins have often "made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins" (Hort).

So speak ye, and so do (ουτως λαλειτε κα ουτως ποιειτε). Present active imperatives as a habit. For the combination see 1:19-21 contrasted with 1:22-25 , and 1:26 with 1:27 . By a law of liberty (δια νομου ελευθεριας). The law pictured in 1:25 , but law, after all, not individual caprice of "personal liberty." See Ro 2:12 for this same use of δια with κρινω in the sense of accompaniment as in Ro 2:27 ; 4:11 ; 14:20 .

"Under the law of liberty." Without mercy (ανελεος). Found here only save a doubtful papyrus example (ανελεως) for the vernacular ανιλεως and the Attic ανηλεης. For this principle of requital see Mt 5:7 ; 6:14 ; 7:1 f. ; 18:33 . Glorieth against (κατακαυχατα). Present middle indicative of the old compound verb κατακαυχαομα, to exult over (down), in N. T. only here, 3:14 ; Ro 11:18 .

Only mercy can triumph over justice with God and men. "Mercy is clothed with the divine glory and stands by the throne of God" (Chrysostom). See Ro 8:31-39 ; Mt 9:13 ; 12:7 . What doth it profit? (τ οφελοσ;). Rhetorical question, almost of impatience. Old word from οφελλω, to increase, in N. T. only here, verse 16 ; 1Co 15:32 . "Τ οφελος was a common expression in the vivacious style of a moral diatribe" (Ropes).

If a man say (εαν λεγη τις). Condition of third class with εαν and the present active subjunctive of λεγω, "if one keep on saying." He hath faith (πιστιν εχειν). Infinitive in indirect assertion after λεγη. But have not works (εργα δε μη εχη). Third-class condition continued, "but keeps on not having (μη and present active subjunctive εχη) works." It is the spurious claim to faith that James here condemns.

Can that faith save him? (μη δυνατα η πιστις σωσα αυτον;). Negative answer expected (μη). Effective aorist active infinitive σωσα (from σωζω). The article η here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made. If a brother or sister be naked (εαν αδελφος η αδελφη γυμνο υπαρχωσιν). Condition again of third class (supposable case) with εαν and present active subjunctive of υπαρχω, to exist, in the plural though η (or) is used and not κα (and).

Hence γυμνο is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Mt 25:36 ff. ; Joh 21:7 ; Ac 19:16 . In lack of daily food (λειπομενο της εφημερου τροφης). Present passive participle of λειπω and ablative case τροφης like λειπετα σοφιας ( 1:5 ). The old adjective εφημερος (ο επ ημεραν ων, that which is for a day) occurs here only in the N.

T. , though εφημερια (daily routine) is found in Lu 1:5 , 8 . This phrase occurs in Diodorus, but not in LXX. And one of you say unto them (ειπη δε τις αυτοις εξ υμων). Third-class condition again continued from verse 15 with second aorist active subjunctive ειπη. Go in peace (υπαγετε εν ειρηνη). Present active imperative of υπαγω. Common Jewish farewell ( Jud 18:6 ; 1Sa 1:17 ; 20:42 ; 2Sa 15:9 ).

Used by Jesus ( Mr 5:34 ; Lu 7:50 ). Be ye warmed and filled (θερμαινεσθε κα χορταζεσθε). Present imperative either middle (direct) or passive. We have θερμαινομα as a direct middle in Joh 18:18 (were warming themselves) and that makes good sense here: "Warm yourselves." Χορταζω 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 (μη δωτε δε). Third-class condition with δε (and yet) and μη and the second aorist active subjunctive of διδωμ, to give, cold deeds with warm words. The things needful to the body (τα επιτηδεια του σωματος).

"The necessities of the body" (the necessaries of life). Old adjective from adverb επιτηδες (enough), only here in N. T. What doth it profit? (τ οφελοσ;). As in verse 14 and here the conclusion (apodosis) of the long condition begun in verse 15 . If it have not works (εαν μη εχη εργα). Another condition of the third class with εαν and μη and the present active subjunctive of εχω, "if it keep on not having works."

In itself (καθ' εαυτην). In and of itself (according to itself), inwardly and outwardly dead (νεκρα). Same idiom in Ac 28:16 ; Ro 14:22 . It is a dead faith. Yea, a man will say (αλλ' ερε τις). Future active of ειπον. But αλλ' here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: "Thou hast faith and I have works" (Συ πιστιν εχεις καγω εργα εχω).

Then James answers this objector. The objector can be regarded as asking a short question: "Hast thou faith?" In that case James replies: "I have works also." Show me thy faith apart from thy works (δειξον μο την πιστιν σου χωρις των εργων). This is the reply of James to the objector. First aorist active imperative of δεικνυμ, tense of urgency. The point lies in χωρις, which means not "without," but "apart from," as in Heb 11:6 (with the ablative case), "the works that properly belong to it and should characterise it" (Hort).

James challenges the objector to do this. And I by my works will shew thee my faith (καγω σο δειξω εκ των εργων μου την πιστιν). It is not faith or works, but proof of real faith (live faith vs . dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated. Note πιστιν (faith) in both cases.

James is not here discussing "works" (ceremonial works) as a means of salvation as Paul in Ga 3 ; Ro 4 , but works as proof of faith. Thou believest that God is one (συ πιστευεις οτ εις θεος εστιν). James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God.

It may be mere creed. Thou doest well (καλως ποιεις). That is good as far as it goes, which is not far. The demons also believe (κα τα δαιμονια πιστευουσιν). They go that far (the same verb πιστευω). They never doubt the fact of God's existence. And shudder (κα φρισσουσιν). Present active indicative of φρισσω, old onomatopoetic verb to bristle up, to shudder, only here in N.

T. Like Latin horreo (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it. But wilt thou know? (θελεις δε γνωναι?) "But dost thou wish to know?" Ingressive aorist active infinitive of γινοσκω (come to know). James here introduces a new argument like Ro 13:3 . O vain man (ω ανθρωπε κενε). Goes on with the singular objector and demolishes him.

For "empty" (deficient) Paul uses αφρων (fool) in 1Co 15:36 and just ανθρωπε in Ro 2:1 ; 9:20 . Barren (αργε). See 2 Peter 1:8 (not idle nor unfruitful) and Mt 12:36 , but Hort urges "inactive" as the idea here, like money with no interest and land with no crops. Justified by works (εξ εργων εδικαιωθη). First aorist passive indicative of δικαιοω (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with ουκ expecting an affirmative answer.

This is the phrase that is often held to be flatly opposed to Paul's statement in Ro 4:1-5 , where Paul pointedly says that it was the faith of Abraham ( Ro 4:9 ) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision ( 4:10 ) as the basis of his being set right with God, which faith is symbolized in the circumcision.

James makes plain his meaning also. In that he offered up Isaac his son upon the altar (ανενεγκας Ισαακ τον υιον αυτου επ το θυσιαστηριον). They use the same words, but they are talking of different acts. James points to the offering (ανενεγκας second aorist--with first aorist ending--active participle of αναφερω) of Isaac on the altar ( Ge 22:16 f. ) as proof of the faith that Abraham already had.

Paul discusses Abraham's faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem ( Ac 15 ; Ga 2 ). Thou seest (βλεπεις). Obvious enough with any eyes to see.

This may be a question, seest thou? Wrought with (συνηργε). Imperfect active of συνεργεω, old verb for which see Ro 8:28 . Followed by associative-instrumental case εργοις. Faith cooperated with the deed of offering up Isaac. Was made perfect (ετελειωθη). First aorist passive indicative of τελειοω, to carry to the end, to complete like love in 1Jo 4:18 . See James 1:4 for τελειον εργον.

Was fulfilled (επληρωθη). First aorist passive indicative of πληροω, the usual verb for fulfilling Scripture. So James quotes Ge 15:6 as proving his point in verse 21 that Abraham had works with his faith, the very same passage that Paul quotes in Ro 4:3 to show that Abraham's faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point.

And he was called the friend of God (κα φιλος θεου εκληθη). First aorist passive indicative of καληο. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see Jubilees 19:9; 30:20. The Arabs today speak of Abraham as God's friend. It was evidently a common description before James used it, as in Isa 41:8 ; 2Ch 20:7 . Ye see (ορατε). Present indicative active of οραω.

Now he uses the plural again as in 2:14 . Is justified (δικαιουτα). Present passive indicative of δικαιοω, here not "is made righteous," but "is shown to be righteous." James is discussing the proof of faith, not the initial act of being set right with God (Paul's idea in Ro 4:1-10 ). And not only by faith (κα ουκ εκ πιστεως μονον). This phrase clears up the meaning of James.

Faith (live faith) is what we must all have ( 2:18 ), only it must shew itself also in deeds as Abraham's did. Rahab the harlot (Ρααβ η πορνη). 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 ( Jos 2:1-21 ; 6:17 ; 22-25 ; Mt 1:5 ; Heb 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 (υποδεξαμενη). First aorist middle participle of υποδεχομα, to welcome. The messengers (τους αγγελους). Original meaning of αγγελος ( Mt 11:10 ). In Heb 11:31 we have κατασκοπους (spies, scouts). Sent out (εκβαλουσα). Second aorist active participle of εκβαλλω, to hurl out. Another way (ετερα οδω). "By another way" (instrumental case), by a window instead of a door ( Jos 2:15 f.

). Apart from the spirit (χωρις πνευματος). "Apart from breath" (the breath of life). It is not easy to tell when one is dead, but the absence of a sign of breath on a glass before the mouth and nose is proof of death. Startling picture of dead faith in our churches and church members with only a name to live ( Re 3:2 ). Be not many teachers (μη πολλο διδασκαλο γινεσθε).

Prohibition with μη and present middle imperative of γινομα. "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 13 f. ), 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 ( 1Co 12:28 f. ; 14:26 ). The teacher is here treated as the wise man ( 3:13-18 ) as he ought to be. The rabbi was the teacher ( Mt 23:7 f. ; Joh 1:38 ; 3:10 ; 20:16 ). Teachers occupied an honourable position among the Christians ( Eph 4:11 ; Ac 13:1 ). James counts himself a teacher (we shall receive, 3:1 ) and this discussion is linked on with 1:19-27 .

Teachers are necessary, but incompetent and unworthy ones do much harm. Heavier judgment (μειζον κριμα). "Greater sentence." See Mr 12:40 ; Lu 20:47 for περρισοτερον κριμα (the sentence from the judge, Ro 13:2 ). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation. In many things (πολλα). Accusative neuter plural either cognate with πταιομεν or accusative of general reference.

On πταιομεν (stumble) see on 2:10 . James includes himself in this list of stumblers. If not (ει-ου). Condition of first class with ου (not μη) negativing the verb πταιε. In word (εν λογω). In speech. The teacher uses his tongue constantly and so is in particular peril on this score. The same (ουτος). "This one" (not ο αυτος the same). A perfect man (τελειος ανηρ).

"A perfect husband" also, for ανηρ is husband as well as man in distinction from woman (γυνη). The wife is at liberty to test her husband by this rule of the tongue. To bridle the whole body also (χαλιναγωγησα κα ολον το σωμα). See 1:26 for this rare verb applied to the tongue (γλωσσαν). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth.

The man follows his own mouth whether he controls the bridle therein ( 1:26 ) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Tit 1:11 about stopping people's mouths (επιστομιζω). If we put (ε βαλλομεν). Condition of the first class assumed as true.

The horses' bridles (των ιππων τους χαλινους). Hιππων (genitive plural of ιππος, horse, old word, in N. T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue. This is the only N. T. example of χαλινος, old word for bridle (from χαλαω to slacken, let down), except Re 14:20 . That they may obey us (εις το πειθεσθα αυτους ημιν).

Present middle infinitive of πειθω with εις το as a purpose clause with the dative ημιν after πειθεσθα and αυτους the accusative of general reference. We turn about (μεταγομεν). Present active indicative of μεταγω, late compound to change the direction (μετα, αγω), to guide, in N. T. only here and verse 4 . The body of the horse follows his mouth, guided by the bridle.

The ships also (κα τα πλοια). Old word from πλεω, to sail ( Mt 4:21 ). Another metaphor like "horses" (ιππο). "There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul's epistles put together" (Howson). Though they are so great (τηλικαυτα οντα). Concessive participle of ειμ. The quantitative pronoun τηλικουτος occurs in the N.

T. only here, 2Co 1:10 ; Heb 2:3 ; Re 16:18 . If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons ( Ac 27:37 ). And are driven (κα ελαυνομενα). Present passive participle of ελαυνω, old verb, in this sense ( 2 Peter 2:17 ) for rowing ( Mr 6:48 ; Joh 6:19 ). Rough (σκληρον). Old adjective (from σκελλω, to dry up), harsh, stiff, hard ( Mt 25:24 ).

Are yet turned (μεταγετα). Present passive indicative of the same verb, μεταγω, in verse 3 . James is fond of repeating words ( 1:13 f. ; 2:14 , 16 ; 2:21 , 25 ). By a very small rudder (υπο ελαχιστου πηδαλιου). For the use of υπο (under) with things see Lu 8:14 ; 2 Peter 2:7 . There is possibly personification in the use of υπο for agency in James 1:14 ; 2:9 ; Col 2:18 .

Πηδαλιου (from πηδον, the blade of an oar) is an old word, in N. T. only here and Ac 27:40 . Ελαχιστου is the elative superlative as in 1Co 4:3 (from the Epic ελαχυς for μικρος). The impulse (η ορμη). Old word for rapid, violent motion, here of the hand that worked the rudder, in N. T. only here and Ac 14:5 (rush or onset of the people). Of the steersman (του ευθυνοντος).

Present active genitive articular participle of ευθυνω, old verb, to make straight (from ευθυς, straight, level, Mr 1:3 ), in N. T. only here and Joh 1:23 . Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. "The twin figure of the control of horse and of ship are frequently found together in later Greek writers" (Ropes). As in Plutarch and Philo.

Willeth (βουλετα). Present middle indicative of βουλομα, common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. A little member (μικρον μελος). Μελος is old and common word for members of the human body ( 1Co 12:12 , etc. ; Ro 6:13 , etc.) Boasteth great things (μεγαλα αυχε). Present active indicative of αυχεω, old verb, here only in N.

T. The best MSS. here separate μεγαλα from αυχεω, though μεγαλαυχεω does occur in Aeschylus, Plato, etc. Μεγαλα is in contrast with μικρον. How much--how small (ηλικον--ηλικην). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see Mr 15:24 . The verb αναπτε is present active indicative of αναπτω, to set fire to, to kindle ( Lu 12:49 , only other N.

T. example except some MSS. in Ac 28:2 ). Hυλην is accusative case, object of αναπτε, and occurs here only in N. T. , though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown. The tongue is a fire (η γλωσσα πυρ). So necessarily since there is no article with πυρ (apparently same word as German feuer , Latin purus , English pure, fire ).

This metaphor of fire is applied to the tongue in Pr 16:27 ; 26:18-22 ; Sirach 28:22 . The world of iniquity (ο κοσμος της αδικιας). A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ instead of after αδικιας, then the phrase may be the predicate with καθιστατα (present passive indicative of καθιστημ, "is constituted," or the present middle "presents itself").

Even so, κοσμος remains a difficulty, whether it means the "ornament" ( 1Pe 3:3 ) or "evil world" ( James 1:27 ) or just "world" in the sense of widespread power for evil. The genitive αδικιας is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body. Which defileth the whole body (η σπιλουσα ολον το σωμα).

Present active participle of σπιλοω late Koine , verb, to stain from σπιλος (spot, also late word, in N. T. only in Eph 5:27 ; 2 Peter 2:13 ), in N. T. only here and Jud 1:23 . Cf. 1:27 ασπιλον (unspotted). Setteth on fire (φλογιζουσα). Present active participle of φλογιζω, old verb, to set on fire, to ignite, from φλοξ (flame), in N. T. only in this verse. See αναπτε (verse 5 ).

The wheel of nature (τον τροχον γενεσεως). Old word for wheel (from τρεχω, to run), only here in N. T. "One of the hardest passages in the Bible" (Hort). To what does τροχον refer? For γενεσεως see 1:23 apparently in the same sense. Vincent suggests "the wheel of birth" (cf. Mt 1:1 , 18 ). The ancient writers often use this same phrase (or κυκλος, cycle, in place of τροχος), but either in a physiological or a philosophical sense.

James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, "the unending round of death and rebirth" (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. And is set on fire by hell (κα φλογιζομενη υπο γεεννης).

Present passive participle of φλογιζω, giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα see Mt 5:22 . Kind (φυσις). Old word from φυω, order of nature ( Ro 1:26 ), here of all animals and man, in 2 Peter 1:4 of God and redeemed men. Of beasts (θηριων). Old word diminutive from θηρ and so "little beasts" originally, then wild animals in general ( Mr 1:13 ), or quadrupeds as here.

These four classes of animals come from Ge 9:2 f . Birds (πετεινων). Old word for flying animals (from πετομα, to word from ερπω, to crawl (Latin serpo ), hence serpents. Things in the sea (εναλιων). Old adjective (εν, αλς, sea, salt) in the sea, here only in N. T. The four groups are put in two pairs here by the use of τε κα with the first two and the second two.

See a different classification in Ac 10:12 ; 11:6 . Is tamed (δαμαζετα). Present passive indicative of δαμαζω, old verb kin to Latin dominus and English tame, in N. T. only in this passage and Mr 5:4 . The present tense gives the general picture of the continuous process through the ages of man's lordship over the animals as stated in Ge 1:28 . Hath been tamed (δεδαμαστα).

Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance). By mankind (τη φυσε τη ανθρωπινη). Instrumental case with repeated article and repetition also of φυσις, "by the nature the human." For ανθρωπινος see Ac 17:25 . No one (ουδεις). Especially his own tongue and by himself, but one has the help of the Holy Spirit.

A restless evil (ακαταστατον κακον). Correct reading, not ακατασχετον, for which see 1:8 . The tongue is evil when set on fire by hell, not evil necessarily. Full of deadly poison (μεστη ιου θανατηφορου). Feminine adjective agreeing with γλωσσα, not with κακον (neuter). Ιου (poison here, as in Ro 3:13 , but rust in 5:3 , only N. T. examples), old word. Genitive case after μεστη (full of).

Θανατηφορου, old compound adjective (from θανατος, death, φερω, to bear or bring), death-bringing. Here only in N. T. Like the restless death-bringing tongue of the asp before it strikes. Therewith (εν αυτη). This instrumental use of εν is not merely Hebraistic, but appears in late Koine writers (Moulton, Prol. , pp. 11f. , 61f.) See also Ro 15:6 . We bless (ευλογουμεν).

Present active indicative of ευλογεω, old verb from ευλογος (a good word, ευ, λογος), as in Lu 1:64 of God. "This is the highest function of speech" (Hort). The Lord and Father (τον κυριον κα πατερα). Both terms applied to God. Curse we (καταρωμεθα). Present middle indicative of the old compound verb καταραομα, to curse (from καταρα a curse), as in Lu 6:28 .

Which are made after the likeness of God (τους καθ' ομοιωσιν θεου γεγονοτας). Second perfect articular participle of γινομα and ομοιωσις, old word from ομοιοω (to make like), making like, here only in N. T. (from Ge 1:26 ; 9:6 ), the usual word being ομοιωμα, resemblance ( Php 2:7 ). It is this image of God which sets man above the beasts. Cf. 2Co 3:18 . Ought not (ου χρη).

The only use of this old impersonal verb (from χραω) in the N. T. It is more like πρεπε (it is appropriate) than δε (it is necessary). It is a moral incongruity for blessing and cursing to come out of the same mouth. So to be (ουτως γινεσθα). "So to keep on happening," not just "to be," present middle infinitive of γινομα. The fountain (η πηγη). Old word for spring ( Joh 4:14 ).

Opening (οπης). Old word for fissure in the earth, in N. T. only here and Heb 11:38 (caves). Send forth (βρυε). Present active indicative of βρυω, old verb, to bubble up, to gush forth, here only in N. T. The use of μητ shows that a negative answer is expected in this rhetorical question. The sweet and the bitter (το γλυκυ κα το πικρον). Cognate accusatives with βρυε.

Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Γλυκυς is an old adjective (in N. T. only here and Re 10:9 f. ), the opposite of πικρον (from old root, to cut, to prick), in N. T. only here and verse 14 (sharp, harsh). Can? (μη δυναται;). Negative answer expected. See the same metaphor in Mt 7:16 f .

Fig-tree (συκη). Old and common word ( Mt 21:19 f. ). Figs (συκα). Ripe fruit of η συκη. Olives (ελαιας). Elsewhere in the N. T. for olive-trees as Mt 21:1 . Vine (αμπελος). Old word ( Mt 26:29 ). Salt water (αλυκον). Old adjective from αλς (αλας salt), here only in N. T. Who (Τις). Rhetorical interrogative like Lu 11:11 . Common in Paul and characteristic of the diatribe.

James here returns to the standpoint of verse 1 about many teachers. Speech and wisdom are both liable to abuse ( 1Co 1:5 , 17 ; 2:1-3:20 ). Wise and understanding (σοφος κα επιστημων). Σοφος is used for the practical teacher (verse 1 ), επιστημων (old word from επισταμα, here only in N. T.) for an expert, a skilled and scientific person with a tone of superiority.

In De 1:13 , 15 ; 4:6 , the two terms are practically synonyms. Let him shew (δειξατω). First aorist active imperative of δεικνυμ, old verb to show. As about faith in 2:18 . Emphatic position of this verb. By his good life (εκ της καλης αναστροφης). For this literary Koine word from αναστρεφομα (walk, conduct) see Ga 1:13 . Actions speak louder than words even in the case of the professional wise man.

Cf. 1Pe 1:15 . In meekness of wisdom (εν πραυτητ σοφιας). As in 1:21 of the listener, so here of the teacher. Cf. Mt 5:5 ; 11:29 and of King Messiah quoted in Mt 21:5 . Startling combination. Bitter jealousy (ζηλον πικρον). Ζηλος occurs in N. T. in good sense ( Joh 2:17 ) and bad sense ( Ac 5:17 ). Pride of knowledge is evil ( 1Co 8:1 ) and leaves a bitter taste.

See "root of bitterness" in Heb 12:14 (cf. Eph 4:31 ). This is a condition of the first class. Faction (εριθιαν). Late word, from εριθος (hireling, from εριθευω to spin wool), a pushing forward for personal ends, partisanship, as in Php 1:16 . In your heart (εν τη καρδια υμων). The real fountain (πηγη, verse 11 ). Glory not (μη κατακαυχασθε). Present middle imperative of κατακαυχαομα, for which see 2:13 .

Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom. Lie not against the truth (ψευδεσθε κατα της αληθειας). Present middle imperative of ψευδομα, old verb, to play false, with μη carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Ro 1:18 f.

, 2:18 , 20 . This wisdom (αυτη η σοφια). All talk and disproved by the life, counterfeit wisdom, not real wisdom ( 1:5 ; 3:17 ). Coming down from above (κατερχομενη ανωθεν). As in 1:5 , 17 . All true wisdom comes from God. Earthly (επιγειος). Old adjective, on earth (επι, γη), as in Joh 3:12 , then with earthly limitations ( Php 3:19 ), as here. Sensual (ψυχικη).

Old adjective, belonging to the ψυχη, the sensuous or animal life ( 1Co 2:14 and here). Devilish (δαιμονιωδης). Late adjective from δαιμονιον (demon) and so demoniacal or demon-like, here only in N. T. Confusion (ακαταστασια). Late word (from ακαταστατος), 1:8 ; 3:8 ), a state of disorder ( 1Co 14:33 ). Vile (φαυλον). Kin to German faul , first slight, ordinary, then bad.

The steps are cheap, paltry, evil. Opposed to αγαθα (good) in Joh 5:39 . First pure (πρωτον μεν αγνη). First in rank and time. Hαγνος is from the same root as αγιος (holy), old adjective, pure from fault, not half-good and half-bad, like that above. Then peaceable (επειτα ειρηνικη). Old adjective from ειρηνη (peace), loving peace here, bringing peace in Heb 12:11 (only N.

T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil's peace of surrender. Gentle (επιεικης). Old adjective (from εικος, reasonable, fair), equitable ( Php 4:5 ; 1Pe 2:18 ). No English word renders it clearly. Easy to be entreated (ευπειθης). Old adjective (ευ, πειθομα), compliant, approachable.

Only here in N. T. Mercy (ελεους). Practical help ( 2:13 , 16 ). Good fruits (καρπων αγαθων). Καλο καρπο in Mt 7:17 f . Good deeds the fruit of righteousness ( Php 1:11 ). Without variance (αδιακριτος). Late verbal adjective (from alpha privative and διακρινω, to distinguish). "Unhesitating," not doubting (διακρινομενος) like the man in 1:6 . Here only in N.

T. This wisdom does not put a premium on doubt. Without hypocrisy (ανυποκριτος). Late and rare verbal adjective (alpha privative and υποκρινω). Not hypocritical, sincere, unfeigned ( Ro 12:9 ). Is sown in peace (εν ειρηνη σπειρετα). Present passive indicative of σπειρω, to sow. The seed which bears the fruit is sown, but James catches up the metaphor of καρπος (fruit) from verse 17 .

Only in peace is the fruit of righteousness found. For them that make peace (τοις ποιουσιν ειρηνην). Dative case of the articular participle of ποιεω. See Eph 2:15 for this phrase (doing peace), and Col 1:20 for ειρηνοποιεω, of Christ, and Mt 5:9 for ειρηνοποιο (peacemakers). Only those who act peaceably are entitled to peace. Whence (ποθεν). This old interrogative adverb (here twice) asks for the origin of wars and fights.

James is full of interrogatives, like all diatribes. War (πολεμος, old word, Mt 24:6 ) pictures the chronic state or campaign, while μαχη (also old word, 2Co 7:5 ) presents the separate conflicts or battles in the war. So James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here.

Of your pleasures (εκ των ηδονων υμων). Old word from ηδομα. Ablative case here after εκ, "out of your sinful, sensual lusts," the desire to get what one does not have and greatly desires. That war (των στρατευομενων). Present middle articular participle (ablative case agreeing with ηδονων) of στρατευω, to carry on a campaign, here as in 1Pe 2:11 of the passions in the human body.

James seems to be addressing nominal Christians, "among you" (εν υμιν). Modern church disturbances are old enough in practice. Ye lust (επιθυμειτε). Present active indicative of επιθυμεω, old word (from επι, θυμος, yearning passion for), not necessarily evil as clearly not in Lu 22:15 of Christ, but usually so in the N. T. , as here. Coveting what a man or nation does not have is the cause of war according to James.

Ye kill and covet (φονευετε κα ζηλουτε). Present active indicatives of φονευω (old verb from φονευς, murderer) and ζηλοω, to desire hotly to possess ( 1Co 12:31 ). It is possible (perhaps probable) that a full stop should come after φονευετε (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (επιτυχειν, second aorist active infinitive of επιτυγχανω), and (as a result) ye fight and war."

This punctuation makes better sense than any other and is in harmony with verse 1 . Thus also the anticlimax in φονευετε and ζηλουτε is avoided. Mayor makes the words a hendiadys, "ye murderously envy." Ye have not, because ye ask not (ουκ εχετε δια το μη αιτεισθα υμας). James refers again to ουκ εχετε (ye do not have) in verse 2 . Such sinful lusting will not obtain.

"Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. Mt 6:31-33 . The reason here is expressed by δια and the accusative of the articular present middle infinitive of αιτεω, used here of prayer to God as in Mt 7:7 f . Hυμας (you) is the accusative of general reference. Note the middle voice here as in αιτεισθε in 3 .

Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton ( Prol . , p. 160) regards the distinction between αιτεω and αιτεομα often "an extinct subtlety." Because ye ask amiss (διοτ κακως αιτεισθε). Here the indirect middle does make sense, "ye ask for yourselves" and that is "evilly" or amiss (κακως), as James explains.

That ye may spend it in your pleasures (ινα εν ταις ηδοναις υμων δαπανησητε). Purpose clause with ινα and the first aorist subjunctive of δαπαναω, old verb from δαπανη, cost ( Lu 14:28 only in N. T.) , to squander ( Lu 15:14 ). God does not hear prayers like this. Ye adulteresses (μοιχαλιδες). Μοιχο κα (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine μοιχο.

It is not clear whether the word is to be taken literally here as in Ro 7:3 , or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2Co 11:1 f. ; Eph 5:24-28 (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of verses 2 f . In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity ( Eph 5:3-5 ).

Enmity with God (εχθρα του θεου). Objective genitive θεου with εχθρα (predicate and so without article), old word from εχθρος, enemy ( Ro 5:10 ), with εις θεον (below and Ro 8:7 ). Whosoever therefore would be (ος εαν ουν βουληθη). Indefinite relative clause with ος and modal εαν and the first aorist passive (deponent) subjunctive of βουλομα, to will (purpose).

A friend of the world (φιλος του κοσμου). Predicate nominative with infinitive εινα agreeing with ος. See 2:23 for φιλος θεου (friend of God). Maketh himself (καθιστατα). Present passive (not middle) indicative as in 3:6 , "is constituted," "is rendered." An enemy of God (εχθρος του θεου). Predicate nominative and anarthrous and objective genitive (θεου). The Scripture (η γραφη).

Personification as in Ga 3:8 ; James 2:23 . But no O. T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of Ex 20:5 . The general thought occurs also in Ge 6:3-5 ; Isa 63:8-16 , etc. Paul has the same idea also ( Ga 5:17 , 21 ; Ro 8:6 , 8 ). It is possible that the reference is really to the quotation in verse 6 from Pr 3:34 and treating all before as a parenthesis.

There is no way to decide positively. In vain (κενως). Old adverb (Aristotle) from κενως ( 2:20 ), here alone in N. T. "Emptily," not meaning what it says. Made to dwell (κατωικισεν). First aorist active of κατοικιζω, old verb, to give a dwelling to, only here in N. T. Long unto envying (προς φθονον επιποθε). A difficult phrase. Some even take προς φθονον with λεγε rather than with επιποθε, as it naturally does go, meaning "jealously."

But even so, with God presented as a jealous lover, does το πνευμα refer to the Holy Spirit as the subject of επιποθε or to man's spirit as the object of επιποθε? Probably the former and επιποθε then means to yearn after in the good sense as in Php 1:8 . More grace (μειζονα χαριν). "Greater grace." Greater than what? "Greater grace in view of the greater requirement" (Ropes), like Ro 5:20 f .

God does this. Wherefore (διο). To prove this point James quotes Pr 3:34 . God resisteth the proud (ο θεος υπερηφανοις αντιτασσετα). Present middle (direct) indicative of αντιτασσω, old military term, to range in battle against, with dative case ( Ro 13:2 ) as in 5:6 . Hυπερηφανοις (υπερ, φαινομα) is like our vernacular "stuck-folks" ( Ro 1:30 ), "haughty persons."

But giveth grace to the humble (ταπεινοις δε διδωσιν χαριν). Anarthrous adjective again, "to humble or lowly persons," for which word see 1:9 f . Cf. 2:5-7 ; 5:1-6 . Be subject therefore unto God (υποταγητε ουν τω θεω). Second aorist (ingressive) passive imperative of υποτασσω, old verb, to range under (military term also). Same form in 1Pe 2:23 ; 5:5 . With the dative case θεω (unto God).

The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in verses 7-10 (υποταγητε, αντιστητε, εγγισατε, καθαρισατε, αγνισατε, ταλαιπωρησατε, πενθησατε, κλαυσατε, μετατραπητω, ταπεινωθητε). But resist the devil (αντιστητε δε τω διαβολω). Second aorist (ingressive) active (intransitive) imperative of ανθιστημ, "take a stand against."

Dative case διαβολω. Result of such a stand is that the devil will flee (φευξετα, future middle of φευγω). See 1Pe 5:8 f. ; Eph 6:11 f. ; Lu 10:17 . Draw nigh to God (εγγισατε τω θεω). First aorist active imperative of εγγιζω, late verb from εγγυς (near) as in Mt 3:2 . With dative case again of personal relation. The priests in the sanctuary drew nigh to God ( Ex 19:22 ), as we should now.

Cleanse your hands (καθαρισατε χειρας). First aorist active imperative of καθαριζω, to cleanse, from dirt in a ritual sense ( Ex 30:19-21 ; Mr 7:3 , 19 ). Here it is figurative, as in Ho 1:16 ; Ps 24:4 . If we always had clean (from sin) hands and hearts? Ye sinners (αμαρτωλο). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes).

Purify your hearts (αγνισατε καρδιας). First aorist active imperative of αγνιζω, old verb from αγνος ( James 3:17 ), ceremonially ( Ac 21:24 , 26 ), but here morally as in 1Pe 1:22 ; 1Jo 3:3 . Anarthrous use of καρδιας as of χειρας (wash hands, purify hearts). Ye double-minded (διψυχο). As in 1:8 . Be afflicted (ταλαιπωρησατε). First aorist active imperative ταλαιπωρεω, old verb from ταλαιπωρος ( Ro 7:24 ), to endure toils, here only in N.

T. Cf. ταλαιπωριαις in 5:1 . Mourn (πενθησατε). First aorist active imperative of πενθεω, old verb from πενθος (mourning, 4:9 ), as in Mt 5:4 f . Often in N. T. joined as here with κλαιω, to weep ( Mr 16:10 ; Lu 6:25 ). A call to the godly sorrow spoken of in 2Co 7:10 (Mayor), like an O. T. prophet. Weep (κλαυσατε). First aorist active imperative of κλαιω. Laughter (γελως).

Old word from Homer down, only here in N. T. as γελαω, to laugh (opposite of κλαιω), in N. T. only in Lu 6:21 , 25 , but καταγελαω in Lu 8:53 ( Mr 5:40 ; Mt 9:24 ). Be turned (μετατραπητω). Second aorist passive imperative of μετατρεπω, old word, to turn about, to transmute, in Homer (not in Attic), here only in N. T. Heaviness (κατηφειαν). Old word from κατηφης (of a downcast look, from κατα, φαη eyes), hanging down of the eyes like the publican in Lu 18:13 , here only in N.

T. Humble yourselves (ταπεινωθητε). First aorist passive imperative of ταπεινοω, old verb from ταπεινος ( 1:9 ), as in Mt 18:4 . The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See 1Pe 5:6 for this same form with the same promise of exaltation. He shall exalt you (υψωσε υμας). Future active indicative of υψοω, common verb from υψος (height), used by Jesus in contrast with ταπεινοω as here ( Mt 23:12 ; Lu 14:11 ; 18:14 ).

Speak not one against another (μη καταλαλειτε αλληλων). Prohibition against such a habit or a command to quit doing it, with μη and the present imperative of καταλαλεω, old compound usually with the accusative in ancient Greek, in N. T. only with the genitive (here, 1Pe 2:12 ; 3:16 ). Often harsh words about the absent. James returns to the subject of the tongue as he does again in 5:12 (twice before, 1:26 ; 3:1-12 ).

Judgeth (κρινων). In the sense of harsh judgment as in Mt 7:1 ; Lu 6:37 (explained by καταδικαζω). Not a doer of the law, but a judge (ουκ ποιητης νομου, αλλα κριτης). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience ( Ac 4:20 ).

Then we are willing to give our lives for our rebellion if need be. One only (εις). No "only" in the Greek, but εις here excludes all others but God. The lawgiver (ο νομοθετης). Old compound (from νομοσ, τιθημ), only here in N. T. In Ps 9:20 . Cf. νομοθετεω in Heb 7:11 ; 8:6 . To save (σωσα, first aorist active infinitive of σωζω) and to destroy (κα απολεσα, first aorist active infinitive of απολλυμ to destroy).

Cf. the picture of God's power in Mt 10:28 , a common idea in the O. T. ( De 32:39 ; 1Sa 2:16 ; 2Ki 5:7 ). But who art thou? (συ δε τις ει;). Proleptic and emphatic position of συ (thou) in this rhetorical question as in Ro 9:20 ; 14:4 . Thy neighbour (τον πλησιον). "The neighbour" as in James 2:8 . Go to now (αγε νυν). Interjectional use of αγε (from αγω) as in 5:1 (only N.

T. instances) with a plural verb (ο λεγοντες, present active articular participle, ye that say) as is common in ancient Greek like ιδε νυν ηκουσατε ( Mt 26:65 ). Today or tomorrow (σημερον η αυριον). Correct text (Aleph B), not κα (and). Into this city (εις τηνδε την πολιν). Old demonstrative οδε, rare in N. T. ( Lu 10:39 ) save in neuter plural ταδε (these things Ac 21:11 ).

One would point out the city on the map (Mayor) as he made the proposal (we will go, πορευσομεθα). And spend a year there (κα ποιησομεν εκε ενιαυτον). Another future (active of ποιεω). "We will do a year there." And trade (κα εμπορευσομεθα). Future middle of εμπορευομα (εν, πορευομα, to go in), old verb from εμπορος (a merchant or trader, a drummer, one going in and getting the trade, Mt 13:45 ), a vivid picture of the Jewish merchants of the time.

And get gain (κα κερδησομεν). Future (Ionic form) active of κερδαινω, old verb from κερδος (gain, Php 1:21 ), as in Mt 16:26 . Whereas ye know not (οιτινες ουκ επιστασθε). The longer relative οστις defines here more precisely (like Latin qui ) ο λεγοντες (ye who say) of verse 13 in a causal sense, as in Ac 10:47 , "who indeed do not know" (present middle indicative of επισταμα).

What shall be on the morrow (της αυριον). Supply ημερας (day) after αυριον. This is the reading of B (Westcott) "on the morrow" (genitive of time), but Aleph K L cursives have το της αυριον ("the matter of tomorrow"), while A P cursives have τα της αυριον ("the things of tomorrow"). The sense is practically the same, though το της αυριον is likely correct. What is your life?

(ποια η ζωη υμων). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια is a qualitative interrogative (of what character). As vapour (ατμις). This is the answer. Old word for mist (like ατμος, from which our "atmosphere"), in N. T. only here and Ac 2:19 with καπνου (vapour of smoke (from Joe 2:30 ). For a little time (προς ολιγον). See same phrase in 1Ti 4:8 , προς καιρον in Lu 8:13 , προς ωραν in Joh 5:35 .

That appeareth and then vanisheth away (φαινομενη επειτα κα αφανιζομενη). Present middle participles agreeing with ατμις, "appearing, then also disappearing," with play on the two verbs (φαινομαι, αφανιζω as in Mt 6:19 , from αφανης hidden Heb 4:13 ) with the same root φαν (φαινω, α-φαν-ης). For that ye ought to say (αντ του λεγειν υμας). "Instead of the saying as to you" (genitive of the articular infinitive with the preposition αντ and the accusative of general reference with λεγειν), "instead of your saying."

If the Lord will (εαν ο κυριος θελη). Condition of the third class with εαν and the present active subjunctive (or first aorist active θελεση in some MSS). The proper attitude of mind ( Ac 18:21 ; 1Co 4:19 ; 16:7 ; Ro 1:19 ; Php 2:19 , 24 ; Heb 6:3 ), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin deo volente .

This or that (τουτο η εκεινο). Applicable to every act. In your vauntings (εν ταις αλαζονιαις υμων). Old word for braggart talk (from αλαζονευομα, to act the αλαζων empty boaster Ro 1:30 ), common in Aristophanes, in N. T. only here and 1Jo 2:16 . Glorying (καυχησις). Act of glorying, late word from καυχαομα, good if for Christ ( 1Th 2:19 ), bad if for self as here.

To him that knoweth (ειδοτ). Dative case of second perfect participle ειδως (from οιδα), and with the infinitive to know how, "to one knowing how." To do good (καλον ποιειν). "To do a good deed." And doeth it not (κα μη ποιουντ). Dative again of the present active participle of ποιεω, "and to one not doing it." Cf. "not a doer" ( 1:23 ) and Mt 7:26 . Sin (αμαρτια).

Unused knowledge of one's duty is sin, the sin of omission. Cf. Mt 23:23 . Come now, ye rich (αγε νυν ο πλουσιο). Exclamatory interjection as in 4:13 . Direct address to the rich as a class as in 1Ti 6:17 . Apparently here James has in mind the rich as a class, whether believer, as in 1:10 f. , or unbeliever, as in 2:1 f. , 6 . The plea here is not directly for reform, but a warning of certain judgment ( 5:1-6 ) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in 5:7-11 .

Weep and howl (κλαυσατε ολολυζοντες). "Burst into weeping (ingressive aorist active imperative of κλαιω as in 4:9 ), howling with grief" (present active participle of the old onomatopoetic verb ολολυζω, here only in N. T. , like Latin ululare , with which compare αλαλαζω in Mt 5:38 . For your miseries (επ ταις ταλαιπωριαις υμων). Old word from ταλαιπωρος ( Ro 7:24 ) and like ταλαιπωρεω in James 4:9 (from τλαω to endure and πωρος a callus).

That are coming upon you (ταις επερχομεναις). Present middle participle of the old compound επερχομα to come upon, used here in futuristic prophetic sense. Riches (ο πλουτος). Masculine singular, but occasionally neuter το πλουτος in nominative and accusative ( 2Co 8:2 ). Apparently πλεοτος fulness (from πλεος full, πιμπλημ to fill). "Wealth." Are corrupted (σεσηπεν).

Second perfect active indicative of σηπω (root σαπ as in σαπρος, rotten), to corrupt, to destroy, here intransitive "has rotted." Only here in N. T. On the worthlessness of mere wealth see Mt 6:19 , 24 . Were moth-eaten (σητοβρωτα γεγονεν). "Have become (second perfect indicative of γινομα, singular number, though ιματια, neuter plural, treated collectively) moth-eaten" (σητοβρωτα, late and rare compound from σης, moth, Mt 6:19 f.

and βρωτος, verbal adjective of βιβρωσκω to eat Joh 6:13 . This compound found only here, Job 13:28 , Sibyll. Orac. Proem . 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 "lost millionaires" in the United States in 1931 as compared with 1929. Riches have wings. Are rusted (κατιωτα). Perfect passive indicative (singular for χρυσος and αργυρος are grouped as one) of κατιοω, late verb (from ιος, rust) with perfective sense of κατα, to rust through (down to the bottom), found only here, Sir.

12:11 , Epictetus ( Diss . 4, 6, 14). Rust (ιος). Poison in James 3:8 ; Ro 3:13 (only N. T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V. 91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. For a testimony (εις μαρτυριον). Common idiom as in Mt 8:4 (use of εις with accusative in predicate).

Against you (υμιν). Dative of disadvantage as in Mr 6:11 (εις μαρτυριον αυτοις) where in the parallel passage ( Lu 9:5 ) we have εις μαρτυριον επ' αυτους. "To you" will make sense, as in Mt 8:4 ; 10:18 , but "against" is the idea here as in Lu 21:13 . Shall eat (φαγετα). Future middle (late form from εφαγον) of defective verb εσθιω, to eat. Your flesh (τας σαρκας).

The plural is used for the fleshy parts of the body like pieces of flesh ( Re 17:16 ; 19:18 , 21 ). Rust eats like a canker, like cancer in the body. As fire (ως πυρ). Editors differ here whether to connect this phrase with φαγετα, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them ( Mt 25:41 ; Mr 9:44 ).

This interpretation makes a more vivid picture for εθησαυρισατε (ye have laid up, first aorist active indicative of θησαυριζω, Mt 6:19 and see Pr 16:27 ), but it is more natural to take it with φαγετα. The hire (ο μισθος). Old word for wages ( Mt 20:8 ). Labourers (εργατων). Any one who works (εργαζομα), especially agricultural workers ( Mt 9:37 ). Who mowed (των αμησαντων).

Genitive plural of the articular first aorist active participle of αμαω (from αμα, together), old verb, to gather together, to reap, here only in N. T. Fields (χωρας). Estates or farms ( Lu 12:16 ). Which is of you kept back by fraud (ο αφυστερημενος αφ' υμων). Perfect passive articular participle of αφυστερεω, late compound (simplex υστερεω common as Mt 19:20 ), to be behindhand from, to fail of, to cause to withdraw, to defraud.

Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form. The cries (α βοα). Old word from which βοαω comes ( Mt 3:3 ), here only in N. T. The stolen money "cries out" (κραζε), the workers cry out for vengeance. That reaped (των θερισαντων). Genitive plural of the articular participle first aorist active of θεριζω (old verb from θερος, summer, Mt 24:32 ), to reap, to harvest while summer allows ( Mt 6:26 ).

Have entered (εισεληλυθαν). Perfect active third person plural indicative of εισερχομα, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in -ασ. Of the Lord of Sabaoth (Κυριου Σαβαωθ). "Of the Lord of Hosts," quotation from Isa 5:9 as in Ro 9:29 , transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like Παντοκρατωρ ( Re 4:8 ).

God hears the cries of the oppressed workmen even if the employers are deaf. Ye have lived delicately (ετρυφησατε). First aorist (constative, summary) active indicative of τρυφαω, old verb from τρυφη (luxurious living as in Lu 7:25 , from θρυπτω, to break down, to enervate), to lead a soft life, only here in N. T. Taken your pleasure (εσπαταλησατε). First aorist (constative) active indicative of σπαταλαω, late and rare verb to live voluptuously or wantonly (from σπαταλη, riotous living, wantonness, once as bracelet), in N.

T. only here and 1Ti 5:6 . Ye have nourished (εθρεψατε). First aorist (constative) active indicative of τρεφω, old verb, to feed, to fatten ( Mt 6:26 ). They are fattening themselves like sheep or oxen all unconscious of "the day of slaughter" (εν ημερα σφαγης, definite without the article) ahead of them. For this use of σφαγης see Ro 8:36 (προβατα σφαγης, sheep for the slaughter, σφαγη from σφαζω, to slay), consummate sarcasm on the folly of sinful rich people.

Ye have condemned (κατεδικασατε). First aorist active indicative of καταδικαζω, old verb (from καταδικη, condemnation, Ac 25:15 ). The rich controlled the courts of justice. Ye have killed the righteous one (εφονευσατε τον δικαιον). First aorist active indicative of φονευω ( 2:11 ; 4:2 ). "The righteous one" (των δικαιον) is the generic use of the singular with article for the class.

There is probably no direct reference to one individual, though it does picture well the death of Christ and also the coming death of James himself, who was called the Just (Eus. H. E . ii. 23). Stephen ( Ac 7:52 ) directly accuses the Sanhedrin with being betrayers and murderers (προδοτα κα φονεις) of the righteous one (του δικαιου). He doth not resist you (ουκ αντιτασσετα υμιν).

It is possible to treat this as a question. Present middle indicative of αντιτασσω, for which see James 4:6 . Without a question the unresisting end of the victim (τον δικαιον) is pictured. With a question (ουκ, expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely. Be patient therefore (μακροθυμησατε ουν).

A direct corollary (ουν, therefore) from the coming judgment on the wicked rich ( 5:1-6 ). First aorist (constative) active imperative of μακροθυμεω, late compound (Plutarch, LXX) from μακροθυμος (μακροσ, θυμος, of long spirit, not losing heart), as in Mt 18:26 . The appeal is to the oppressed brethren. Catch your wind for a long race (long-tempered as opposed to short-tempered).

See already the exhortation to patience (υπομονη) in 1:3 f. , 12 and repeated in 5:11 . They will need both submission (υπομενω 5:11 ) and steadfastness (μακροθυμια 5:10 ). Until the coming of the Lord (εως της παρουσιας). The second coming of Christ he means, the regular phrase here and in verse 8 for that idea ( Mt 24:3 , 37 , 39 ; 1Th 2:19 , etc.) The husbandman (ο γεωργος).

The worker in the ground (γη, εργω) as in Mt 21:33 f . Waiteth for (εκδεχετα). Present middle indicative of εκδεχομα, old verb for eager expectation as in Ac 17:16 . Precious (τιμιον). Old adjective from τιμη (honor, price), dear to the farmer because of his toil for it. See 1Pe 1:19 . Being patient over it (μακροθυμων επ' αυτω). Present active participle of μακροθυμεω just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf.

Lu 18:7 of God). Until it receive (εως λαβη). Temporal clause of the future with εως and the second aorist active subjunctive of λαμβανω, vividly describing the farmer's hopes and patience. The early and latter rain (προιμον κα οψιμον). The word for rain (υετον Ac 14:17 ) is absent from the best MSS. The adjective προιμος (from πρω, early) occurs here only in N.

T. , though old in the form προιμος and πρωις. See De 11:14 ; Jer 5:24 , etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (οψιμον, from οψε, late, here only in N. T.) in April and May for maturing the grain. Ye also (κα υμεις). As well as the farmers. Stablish (στηριξατε). First aorist active imperative of στηριζω, old verb, (from στηριγξ, a support) to make stable, as in Lu 22:32 ; 1Th 3:13 .

Is at hand (ηγγικεν). Present perfect active indicative of εγγιζω, common verb, to draw near (from εγγυς), in James 4:8 , for drawing near. Same form used by John in his preaching ( Mt 3:2 ). In 1Pe 4:7 the same word appears to have an eschatological sense as apparently here. How "near" or "nigh" did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return.

Murmur not (μη στεναζετε). Prohibition with μη and the present active imperative of στεναζω, old verb, to groan. "Stop groaning against one another," as some were already doing in view of their troubles. In view of the hope of the Second Coming lift up your heads. That ye be not judged (ινα μη κριθητε). Negative purpose clause with ινα μη and the first aorist passive subjunctive of κρινω.

As already indicated ( 2:12 f. ; 4:12 ) and repeated in 5:12 . Reminiscence of the words of Jesus in Mt 7:1 f . Standeth before the doors (προ των θυρων εστηκεν). Perfect active indicative of ιστημ, "is standing now." Again like the language of Jesus in Mt 24:33 (επ θυραις) and Mr 13:29 . Jesus the Judge is pictured as ready to enter for the judgment. For an example (υποδειγμα).

Late word for the old παραδειγμα, from υποδεικνυμ, to copy under, to teach ( Lu 6:47 ), here for copy to be imitated as in Joh 13:15 , as a warning ( Heb 4:11 ). Here predicate accusative with τους προφητας (the prophets) as the direct object of λαβετε (second aorist active imperative of λαμβανω). Of suffering (της κακοπαθιας). Old word from κακοπαθης (suffering evil, κακοπαθεω in verse 13 ; 2Ti 2:3 , 9 ), here only in N.

T. Of patience (μακροθυμιας). Like μακροθυμεω in 5:7 . See both μακροθυμια and υπομονη in 2Co 4:6 ; Col 1:11 (the one restraint from retaliating, the other not easily succumbing). In the name of (εν τω ονοματ). As in Jer 20:9 . With the authority of the Lord (Deissmann, Bible Studies , p. 198). We call blessed (μακαριζομεν). Old word (present active indicative of μακαριζω), from μακαριος (happy), in N.

T. only here and Lu 1:48 . "We felicitate." As in 1:3 , 12 ; Da 12:12 . Ye have heard (ηκουσατε). First aorist (constative) active indicative of ακουω. As in Mt 5:21 , 27 , 33 , 38 , 43 . Ropes suggests in the synagogues. Of Job (Ιωβ). Job did complain, but he refused to renounce God ( Job 1:21 ; 2:10 ; 13:15 ; 16:19 ; 19:25 f. ). He had become a stock illustration of loyal endurance.

Ye have seen (ειδετε). Second aorist (constative) active indicative of οραω. In Job's case. The end of the Lord (το τελος κυριου). The conclusion wrought by the Lord in Job's case ( Job 42:12 ). Full of pity (πολυσπλαγχνος). Late and rare compound (πολυσ, σπλαγχνον), only here in N. T. It occurs also in Hermas ( Sim . v. 7. 4; Mand . iv, 3). "Very kind." Merciful (οικτιρμων).

Late and rare adjective (from οικτειρω to pity), in N. T. only here and Lu 6:36 . Above all things (προ παντων). No connection with what immediately precedes. Probably an allusion to the words of Jesus ( Mt 5:34-37 ). It is not out of place here. See the same phrase in 1Pe 4:8 . Robinson ( Ephesians , p. 279) cites like examples from the papyri at the close of letters.

Here it means "But especially" (Ropes). Swear not (μη ομνυετε). Prohibition of the habit (or to quit doing it if guilty) with μη and the present active imperative of ομνυω. The various oaths (profanity) forbidden (μητε, thrice) are in the accusative case after ομνυετε, according to rule (ουρανον, γην, ορκον). The Jews were wont to split hairs in their use of profanity, and by avoiding God's name imagine that they were not really guilty of this sin, just as professing Christians today use "pious oaths" which violate the prohibition of Jesus.

Let be (ητω). Imperative active third singular of ειμ, late form ( 1Co 16:22 ) for εστω. "Your yea be yea" (and no more). A different form from that in Mt 5:37 . That ye fall not under judgment (ινα μη υπο κρισιν πεσητε). Negative purpose with ινα μη and the second aorist active subjunctive of πιπτω, to fall. See ινα μη κριθητε in verse 9 . Κρισις (from κρινω) is the act of judging rather than the judgment rendered (κριμα James 3:1 ).

Is any suffering? (κακοπαθε τισ;). See verse 10 for κακοπαθια. The verb in N. T. occurs only here and in 2Ti 2:3 , 9 ; 4:5 . The lively interrogative is common in the diatribe and suits the style of James. Among you (εν υμιν). As in 3:13 . Let him pray (προσευχεσθω). Present middle imperative, "let him keep on praying" (instead of cursing as in verse 12 ). Is any cheerful (ευθυμει;).

Present active indicative of ευθυμεω, old verb from ευθυμος ( Ac 27:36 ), in N. T. only here and Ac 27:22 , 25 . Let him sing praise (ψαλλετω). Present active imperative of ψαλλω, originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N. T. only here, 1Co 14:15 ; Ro 15:9 ; Eph 5:19 . "Let him keep on making melody."

Is any among you sick? (ασθενε τις εν υμιν;). Present active indicative of ασθενεω, old verb, to be weak (without strength), often in N. T. ( Mt 10:8 ). Let him call for (προσκαλεσασθω). First aorist (ingressive) middle imperative of προσκαλεω. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1Th 5:14 ("help the sick").

Note the plural here, "elders of the church, as in Ac 20:17 ; 15:6 , 22 ; 21:18 ; Php 1:1 (bishops). Let them pray over him (προσευξασθωσαν επ' αυτον). First aorist middle imperative of προσευχομα. Prayer for the sick is clearly enjoined. Anointing him with oil (αλειψαντες ελαιω). First aorist active participle of αλειφω, old verb, to anoint, and the instrumental case of ελαιον (oil).

The aorist participle can be either simultaneous or antecedent with προσευξασθωσαν (pray). See the same use of αλειφω ελαιω in Mr 6:13 . The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mr 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer.

There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that αλειφω here and in Mr 6:13 means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N. T. Synonyms) says: "Αλειφειν is the mundane and profane, χριειν the sacred and religious, word."

At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. The prayer of faith (η ευχη της πιστεως). Cf. 1:6 for prayer marked by faith. Shall save (σωσε). Future active of σωζω, to make well. As in Mt 9:21 f. ; Mr 6:56 . No reference here to salvation of the soul.

The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature. The sick (τον καμνοντα). Present active articular participle of καμνω, old verb, to grow weary ( Heb 12:3 ), to be sick (here), only N. T. examples. The Lord shall raise him up (εγερε αυτον ο κυριος). Future active of εγειρω. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer.

And if he have committed sins (καν αμαρτιας η πεποιηκως). Periphrastic perfect active subjunctive (unusual idiom) with κα εαν (crasis καν) in condition of third class. Supposing that he has committed sins as many sick people have ( Mr 2:5 ff. ; Joh 5:14 ; 9:2 f. ; 1Co 11:30 ). It shall be forgiven him (αφεθησετα αυτω). Future passive of αφιημ (impersonal passive as in Mt 7:2 , 7 ; Ro 10:10 ).

Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. Confess therefore your sins one to another (εξομολογεισθε ουν αλληλοις τας αμαρτιας). Present middle (indirect) of εξομολογεω. Confession of sin to God is already assumed. But public confession of certain sins to one another in the meetings is greatly helpful in many ways.

This is not confessing to one man like a priest in place of the public confession. One may confess to the pastor without confessing to God or to the church, with little benefit to anybody. Pray for one another (προσευχεσθε υπερ αλληλων). Present middle imperative. Keep this up. That ye may be healed (οπως ιαθητε). Purpose clause with οπως and the first aorist passive subjunctive of ιαομα.

Probably of bodily healing (verse 14 ), though ιαομα is used also of healing of the soul ( Mt 13:15 ; 1Pe 2:24 ; Heb 12:13 ) as Mayor takes it here. Availeth much (πολυ ισχυε). "Has much force." Present active indicative of ισχυω (from ισχυς, strength). In its working (ενεργουμενη). Probably the present middle participle of ενεργεω as Paul apparently uses it in Ga 5:6 ; 2Co 4:12 ; 2Th 2:7 , meaning "when it works."

The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, "when it is exercised" (Ropes). Of like passions with us (ομοιοπαθης ημιν). Associative-instrumental case ημιν as with ομοιος. This old compound adjective (ομοιοσ, πασχω), suffering the like with another, in N. T. only here and Ac 14:15 . He prayed fervently (προσευχη προσηυξατο).

First aorist middle indicative of προσευχομα and the instrumental case προσευχη (cognate substantive), after idiom for intensity in classical Greek, like φευγειν φυγη, to flee with all speed ( figura etymologica ), but particularly frequent in the LXX ( Ge 2:17 ; 31:30 ) in imitation of the Hebrew infinitive absolute. So Lu 22:15 ; Joh 3:29 ; Ac 4:17 . That it might not rain (του μη βρεξα).

Genitive of the articular infinitive (βρεξα, first aorist active of βρεχω, old verb, to moisten, Lu 7:38 , to rain, Mt 5:45 ) with negative μη used either for direct purpose, for an object clause as here and Ac 3:12 ; 15:20 , or even for result. For three years and six months (ενιαυτους τρεις κα μηνας εξ). Accusative of extent of time. Gave rain (υετον εδωκεν).

This idiom is in the LXX of God as here of heaven ( 1Sa 12:17 ; 1Ki 18:1 ) and also in Ac 14:17 instead of εβρεξεν of verse 17 . Hυετον is old word for rain (from υω, to rain), genuine here, but not in verse 7 . Brought forth (εβλαστησεν). First aorist active of βλαστανω, old verb, to sprout (intransitive as Mr 4:27 ), here as occasionally in later Greek transitive with accusative καρπον.

If any one among you do err (εαν τις εν υμιν πλανηθη). Third-class condition (supposed case) with εαν and the first aorist passive subjunctive of πλαναω, old verb, to go astray, to wander ( Mt 18:12 ), figuratively ( Heb 5:2 ). From the truth (απο της αληθειας). For truth see 1:18 ; 3:14 ; Joh 8:32 ; 1Jo 1:6 ; 3:18 f . It was easy then, and is now, to be led astray from Christ, who is the Truth.

And one convert him (κα επιστρεψη τις αυτον). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεφω, old verb, to turn (transitive here as in Lu 1:16 f. , but intransitive often as Ac 9:35 ). Let him know (γινωσκετω). Present active imperative third person singular of γινωσκω, but Westcott and Hort read γινωσκετε (know ye) after B.

In either case it is the conclusion of the condition in verse 19 . He which converteth (ο επιστρεψας). First aorist active articular participle of επιστρεφω of verse 19 . From the error (εκ πλανης). "Out of the wandering" of verse 19 (πλανη, from which πλαναω is made). See 1Jo 4:6 for contrast between "truth" and "error." A soul from death (ψυχην εκ θανατου).

The soul of the sinner (αμαρτωλον) won back to Christ, not the soul of the man winning him. A few MSS. have αυτου added (his soul), which leaves it ambiguous, but αυτου is not genuine. It is ultimate and final salvation here meant by the future (σωσε). Shall cover a multitude of sins (καλυψε πληθος αμαρτιων). Future active of καλυπτω, old verb, to hide, to veil.

But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem.

Al. Paed . iii. 12). It occurs also in 1Pe 4:8 , where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Pr 10:12 : "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in 1Pe 4:8 ; James 5:20 . BY WAY OF INTRODUCTION The Epistle is not anonymous, but claims to be written by "Peter, an apostle of Jesus Christ" ( 1Pe 1:1 ), that is Cephas (Simon Peter).

If this is not true, then the book is pseudonymous by a late writer who assumed Peter's name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. "There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius ( H. E . iii. 25. 2) places it among the acknowledged books, those accepted with no doubt at all.

We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans ( Ro 16:22 ). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter ( 1Pe 5:12 ), the obvious meaning of the language (δια, through). He may also have been the bearer of the Epistle. It happens that we know more of Peter's life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts.

In the Student's Chronological New Testament I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I ( Ac 12:3 ff.

) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas ( Ac 15:6-14 ; Gal 2:1-10 ). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers ( Ga 2:11-21 ). He travelled for the Gospel among the Jews of the Dispersion ( Ga 2:9 ) with his wife ( 1Co 9:5 ), and went to Asia Minor ( 1Pe 1:1 ) and as far as Babylon or Rome ( 1Pe 5:13 ).

Besides Silvanus he had John Mark with him also ( 1Pe 5:13 ), who was said by the early Christian writers to have been Peter's "interpreter" in his preaching, since Peter was not expert in the Greek ( Ac 4:13 ), and who also wrote his Gospel under the inspiration of Peter's preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death.

He was apparently put to death in A. D. 67 or 68, but some think that he was executed in Rome in A. D. 64. This question is tied up with that of the genuineness of the Epistle, the time of Peter's death, the use of Paul's Epistles, the persecution referred to in the Epistle. Assuming the genuineness of the Epistle and the death of Peter about A. D. 67 or 68 and the persecution to be not that under Domitian or Trajan, but under Nero, the date can be assumed to be about A.

D. 65. THE USE OF PAUL'S EPISTLES There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul's denunciation of Peter's cowardice in Antioch ( Ga 2:11-21 ) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type).

This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter's Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter ( Ga 1:18 ), but was independent of his ecclesiastical authority ( Ga 2:1-10 ) and Peter championed Paul's cause in the Jerusalem Conference ( Ac 15:7-13 ).

Peter was certainly not a Judaizer ( Ac 11:1-18 ), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in 2 Peter 3:15 f . There is no reason for doubting that Peter was familiar with some of Paul's Epistles as there indicated. There is some indication of Peter's use of Romans and Ephesians in this Epistle.

It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.

THE PERSECUTION PICTURED IN THE EPISTLE Peter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written A. D. 65, there was time enough for the persecution of Nero in Rome in A. D. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul's life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor.

The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from A. D. 60 to 70 to deny that the fiery trials and suffering as a Christian ( 1Pe 4:16 ) can be true of this period. So we locate the persecution at this time as an echo from Rome.

Peter states that he is in Babylon ( 1Pe 5:13 ), apparently with his wife ( 1Co 9:5 ). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero's persecution of the Christians after the burning of Rome.

The Christians were called "evil-doers" ( 1Pe 2:12 ) in the time of Nero (Tacitus, Ann . XV. 44). So we can think of Rome as the place of writing and that Peter uses "Babylon" to hide his actual location from Nero. Whether Peter came to Rome while Paul was still there we do not know, though John Mark was there with Paul ( Col 4:10 ). "At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the tunica ardens , or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).

Peter writes "to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" ( 1Pe 1:1 ). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been.

In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews ( Ga 21:7 ff. ), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul's idea that Christianity is the true Judaism of God's promise ( 1Pe 2:4-10 ) Evidently Peter's object is to cheer and strengthen the Christians in these five provinces who are undergoing fiery trials ( 1Pe 1:7 f.

). There is every reason why Peter, as the leading apostle to the circumcision, should write to these believers in the provinces, especially since Paul's long imprisonment in Caesarea and Rome had removed him from his accustomed activities and travel. THE STYLE AND VOCABULARY Like Peter's discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans.

There is frequent use of the LXX and the Greek is decent Koine with little of the uncouth Aramaic of the Galilean ( Mt 26:73 ), or of the vernacular Koine as seen in the papyri or in II Peter ( Ac 4:13 ). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.

T. There is verbal iteration as in II Peter. "One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man's view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord. 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, La 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 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, De 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. , La 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.) Peter (Πετρος). Greek form for the Aramaic (Chaldaic) Χηφας, the nickname given Simon by Jesus when he first saw him ( Joh 1:42 ) and reaffirmed in the Greek form on his great confession ( Mt 16:18 ), with an allusion to πετρα, another form for a rock, ledge, or cliff.

In 2 Peter 1:1 we have both Σιμων and Πετρος. Paul in his Epistles always terms himself Paul, not Saul. So 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 Jas 1:1 , but without χαιρειν as there, the usual form of greeting in letters ( Ac 23:26 ) so common in the papyri.

An apostle of Jesus Christ (αποστολος Ιησου Χριστου). This is his official title, but in 2 Peter 1:1 δουλος is added, which occurs alone in Jas 1:1 . In II and III John we have only ο πρεσβυτερος (the elder), as Peter terms himself συνπρεσβυτερος in 1Pe 5:1 . Paul's usage varies greatly: only the names in I and II Thessalonians, the title αποστολος 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 "δουλος (slave) Χριστου Ιησου," like James and Jude. In Romans and Titus Paul has both δουλος and αποστολος, like II Peter, while in Philemon he uses only δεσμιος (prisoner) Ιησου Χριστου. To the elect (εκλεκτοις). Without article (with the article in Mt 24:22 , 24 , 31 ) and dative case, "to elect persons" (viewed as a group). Bigg takes εκλεκτοις (old, but rare verbal adjective from εκλεγω, to pick out, to select) as an adjective describing the next word, "to elect sojourners."

That is possible and is like γενος εκλεκτον in 2:9 . See the distinction between κλητο (called) and εκλεκτο (chosen) in Mt 22:14 . Who are sojourners (παρεπιδημοις). Late double compound adjective (παρα, επιδημουντες, Ac 2:10 , to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in LXX only twice ( Ge 23:4 ; 38 or 39 12), in N.

T. only here, 2:11 ; Heb 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 (διασπορας). See Joh 7:35 for literal sense of the word for scattered (from διασπειρω, to scatter abroad, Ac 8:1 ) Jews outside of Palestine, and Jas 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 Col 1:6 , 23 . According to (κατα). Probably to be connected with εκλεκτοις rather than with αποστολος in spite of a rather loose arrangement of words and the absence of articles in verses 1 , 2 .

The foreknowledge (προγνωσιν). Late substantive (Plutarch, Lucian, papyri) from προγινωσκω ( 1:20 ), to know beforehand, only twice in N. T. (here and Ac 2:23 in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Ro 8:29 ). Of God the Father (θεου πατρος). Anarthous again and genitive case. See πατηρ applied to God also in 1:3 , 17 as often by Paul ( Ro 1:7 , etc.)

Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). In sanctification of the Spirit (εν αγιασμω πνευματος). Clearly the Holy Spirit, though anarthrous like θεου πατρος. Late word from αγιαζω, to render holy (αγιος), to consecrate, as in 1Th 4:7 . The subjective genitive here, sanctification wrought by the Spirit as in 2Th 2:13 (where the Trinity mentioned as here).

Unto obedience (εις υπακοην). Obedience (from υπακουω, to hear under, to hearken) to the Lord Jesus as in 1:22 "to the truth," result of "the sanctification." And sprinkling of the blood of Jesus Christ (ραντισμον αιματος Ιησου Χριστου). Late substantive from ραντιζω, to sprinkle ( Heb 9:13 ), a word used in the LXX of the sacrifices ( Nu 19:9 , 13 , 20 , etc.)

, but not in any non-biblical source so far as known, in N. T. only here and Heb 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 Heb 9:19 f. ; 12:24 with allusion to Ex 24:3-8 . Paul does not mention this ritual use of the blood of Christ, but Jesus does ( Mt 26:28 ; Mr 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 Re 7:14 f. ; 12:11 , but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις θεου, αγιασμος πνευματοσ, αιμα Χριστου (Bigg).

Peter is not ashamed of the blood of Christ. Be multiplied (πληθυνθειη). First aorist passive optative (volitive) of πληθυνω, old verb (from πληθυς, fulness), in a wish. So in 2 Peter 1:2 ; Jude 1:2 , but nowhere else in N. T. salutations. Grace and peace (χαρις κα ειρηνη) occur together in 2 Peter 1:2 , in 2Jo 1:2 (with ελεος), and in all Paul's Epistles (with ελεος added in I and II Timothy).

Blessed be (ευλογητος). No copula in the Greek (εστω, let be, or εστιν, is, or ειη, may be). The verbal adjective (from ευλογεω) occurs in the N. T. only of God, as in the LXX ( Lu 1:68 ). See also 2Co 1:3 ; Eph 1:3 . The God and Father of our Lord Jesus Christ (ο θεος κα πατηρ του κυριου ημων Ιησου Χριστου). This precise language in 2Co 1:3 ; Eph I:3 ; and part of it in 2Co 11:31 ; Ro 15:6 .

See Joh 20:17 for similar language by Jesus. Begat us again (αναγεννησας ημας). First aorist active articular (ο, who) participle of αναγενναω, late, and rare word to beget again, in Aleph for Sirach ( Prol . 20), in Philo, in Hermetic writings, in N. T. only here and verse 23 . "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used αναγεννησις for παλινγενεσια ( Tit 3:5 ).

If ανωθεν in Joh 3:3 be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. Unto a living hope (εις ελπιδα ζωσαν). Peter is fond of the word "living" (present active participle of ζαω) as in 1:23 ; 2:4 , 5 , 24 ; 4:5 , 6 . The Pharisees cherished the hope of the resurrection ( Ac 23:6 ), but the resurrection of Jesus gave it proof and permanence ( 1Co 15:14 , 17 ).

It is no longer a dead hope like dead faith ( Jas 2:17 , 26 ). This revival of hope was wrought "by the resurrection of Jesus Christ" (δια αναστασεως). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. Unto an inheritance (εις κληρονομιαν). Old word (from κληρονομος, heir) for the property received by the heir ( Mt 21:38 ), here a picture of the blessedness in store for us pilgrims ( Ga 3:18 ).

Incorruptible (αφθαρτον). Old compound adjective (alpha privative and φθειρω, to corrupt), imperishable. So many inheritances vanish away before they are obtained. Undefiled (αμιαντον). Old verbal adjective (note alliteration) from alpha privative and μιαινω, to defile, without defect or flaw in the title, in N. T. only here, Jas 1:27 ; Heb 13:4 . That fadeth not away (αμαραντον).

Alliterative and verbal adjective again from alpha privative and μαραινω (to dry up, to wither, as in Jas 1:11 ), late and rare word in several inscriptions on tombs, here only in N. T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. Reserved (τετηρημενην). Perfect passive participle of τηρεω, old verb, to take care of, to guard.

No burglars or bandits can break through where this inheritance is kept ( Mt 6:19 f. ; Joh 17:11 f. ). Cf. Col 1:5 , where laid away" (αποκειμενην) occurs. For you (εις υμας). More graphic than the mere dative. By the power of God (εν δυναμε θεου). No other δυναμις (power) like this ( Col 1:3 ). Are guarded (φρουρουμενους). Present (continuous process) passive articular (τους) participle of φρουρεω, to garrison, old verb (from φρουρος sentinel), a military term ( Ac 9:24 ; 2Co 11:32 ), used of God's love ( Php 4:7 ) as here.

"The inheritance is kept; the heirs are guarded" (Bengel). Through faith (δια πιστεως). Intermediate agency (δια), the immediate being (εν, in, by) God's power. Unto a salvation (εις σωτηριαν). Deliverance is the goal (εις) of the process and final salvation here, consummation as in 1Th 5:8 , from σωτηρ (Saviour, from σωζω, to save). Ready (ετοιμην). Prepared awaiting God's will ( Ga 3:23 ; Ro 8:18 ).

To be revealed (αποκαλυφθηνα). First aorist passive infinitive of αποκαλυπτω, to unveil. Cf. Col 3:4 for φανεροω (to manifest) in this sense. In the last time (εν καιρω εσχατω). This precise phrase nowhere else, but similar ones in Joh 6:39 ; Ac 2:17 ; Jas 5:3 ; 2Ti 3:1 ; 2 Peter 3:3 ; He 1:2 ; Jude 1:18 ; 1Jo 2:18 . Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment.

That day no one knows, Jesus said. Wherein (εν ω). This translation refers the relative ω to καιρω, but it is possible to see a reference to Χριστου (verse 3 ) or to θεου (verse 5 ) or even to the entire content of verses 3-5 . Either makes sense, though possibly καιρω is correct. Ye greatly rejoice (αγαλλιασθε). Present middle indicative (rather than imperative) of αγαλλιαομα, late verb from αγαλλομα, to rejoice, only in LXX, N.

T. , and ecclesiastical literature as in Mt 5:12 . Now for a little while (ολιγον αρτ). Accusative case of time (ολιγον) probably as in Mr 6:31 , though it can be used of space (to a small extent) as in Lu 5:3 . If need be (ε δεον). Present active neuter singular participle of δε (it is necessary). Some MSS. have εστιν after δεον (periphrastic construction).

Condition of first class. Though ye have been put to grief (λυπηθεντες). First aorist passive participle (concessive circumstantial use) of λυπεω, to make sorrowful (from λυπη, sorrow), old and common verb. See 2Co 6:10 . In manifold temptations (εν ποικιλοις πειρασμοις). Just the phrase in Jas 1:2 , which see for discussion. "Trials" clearly right here as there.

Seven N. T. writers use ποικιλος (varied). The proof of your faith (το δοκιμιον υμων της πιστεως). The identical phrase in Jas 1:3 and probably derived from there by Peter. See there for discussion of το δοκιμιον (the test or touchstone of faith). Being more precious (πολυτιμοτερον). No word for "being" (ον) in the Greek. The secondary uncials have πολυ τιμιωτερον.

The text is the comparative of πολυτιμος, late adjective (Plutarch) from πολυ and τιμη (of great price) as in Mt 13:46 . Than gold (χρυσιου). Ablative case after the comparative adjective. That perisheth (του απολλυμενου). Present middle articular participle of απολλυμ to destroy. Even gold perishes (wears away). Though it is proved by fire (δια πυρος δε δοκιμαζομενου).

Present passive articular participle (in the ablative like χρυσιου) of δοκιμαζω (common verb for testing metals) with δε, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. That might be found (ινα ευρεθη). Purpose clause with ινα and the first aorist passive subjunctive of ευρισκω, common verb, to find.

As in 2 Peter 3:14 , this is the result of the probation by God as the Refiner of hearts. Unto praise and glory and honour (εις επαινον κα δοξαν κα τιμην). Here probably both to God and man in the result. Cf. Mt 5:11 f. ; Ro 2:7 , 10 ; 1Ti 1:17 . At the revelation of Jesus Christ (εν αποκαλυψε Ιησου Χριστου). So also in 1:13 ; 4:13 ; 2Th 1:7 ; 1Co 1:7 ; Lu 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg).

Whom (ον). Relative referring to Christ just before and accusative case, object of both ιδοντες and αγαπατε (ye love). Not having seen (ουκ ιδοντες). Second aorist active participle of οραω, to see, with ουκ rather than μη because it negatives an actual experience in contrast with μη ορωντες (though not seeing, hypothetical case). On whom (εις ον) with πιστευοντες common construction for "believing on" (πιστευω εις).

It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in Joh 20:29 ("Happy are those not seeing and yet believing"). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel. Ye rejoice greatly (αγαλλιατε). Same form as in verse 6 , only active here instead of middle. With joy (χαρα).

Instrumental case (manner). Unspeakable (ανεκλαλητω). Late and rare double compound verbal (alpha privative and εκλαλεω), here only in N. T. , in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" (ανεκδιηγητος) gift ( 2Co 9:15 , here alone in N. T.) Full of glory (δεδοξασμενη). Perfect passive participle of δοξαζω, to glorify, "glorified joy," like the glorified face of Moses ( Ex 34:29 ff.

; 2Co 3:10 . Receiving (κομιζομενο). Present middle participle of κομιζω, old verb, to receive back, to get what is promised ( 5:4 ; Heb 10:36 ). The end of your faith (το τελος της πιστεως). The conclusion, the culmination of faith ( 2Co 3:13 ; Ro 2:21 f. ; 10:4 ). See Heb 12:2 of Jesus as "Pioneer and Perfecter of Faith." Even the salvation of your souls (σωτηριαν ψυχων).

No "even" in the text, just the accusative of apposition with τελος, viz. , final salvation. Concerning which salvation (περ ης σωτηριας). Another relative clause (taking up σωτηρια from verse 9 and incorporating it) in this long sentence (verses 3-12 , inclusive, all connected by relatives). Peter lingers over the word σωτηρια (salvation) with something new to say each time (Bigg).

Here it is the general sense of the gospel of grace. Sought (εξεζητησαν). First aorist active indicative of εκζητεω, to seek out ( Ac 15:17 ), late and rare compound, only in LXX and N. T. save once in Aristides. Searched diligently (εξηραυνησαν). First aorist active indicative of εξεραυναω, old and common compound (εξερευναω), to search out diligently, here only in N.

T. Both of these words occur together in I Macc. 9:26 . Of the grace that should come unto you (περ της εις υμας χαριτος). "Concerning the for you grace" (meant for you). Searching (εραυνωντες). Present active participle of εραυναω, late form for older ερευναω (both in the papyri), uncompounded verb ( Joh 7:52 ), the compound occurring in verse 10 above. What time or what manner of time (εις τινα η ποιον καιρον).

Proper sense of ποιος (qualitative interrogative) kept here as in 1Co 15:35 , Ro 3:27 , though it is losing its distinctive sense from τις ( Ac 23:34 ). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. The Spirit of Christ which was in them (το εν αυτοις πνευμα Χριστου). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God ( Ro 8:9 ), who spoke to the prophets as he would speak to the apostles ( Joh 16:14 ).

Did point unto (εδηλου). Imperfect active of δηλοω, to make plain, "did keep on pointing to," though they did not clearly perceive the time. When it testified beforehand (προμαρτυρομενον). Present middle participle of προμαρτυρομα, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth.

It is neuter here because πνευμα is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to Ac 8:15 ). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. The sufferings of Christ (τα εις Χριστον παθηματα).

"The sufferings for (destined for) Christ" like the use of εις in verse 10 (εις υμας for you). The glories that should follow them (τας μετα ταυτα δοξας). "The after these things (sufferings) glories." The plural of δοξα is rare, but occurs in Ex 15:11 ; Ho 9:11 . The glories of Christ followed the sufferings as in 4:13 ; 5:1 , 6 . To whom (οις). Dative plural of the relative pronoun.

To the prophets who were seeking to understand. Bigg observes that "the connexion between study and inspiration is a great mystery." Surely, but that is no argument for ignorance or obscurantism. We do the best that we can and only skirt the shore of knowledge, as Newton said. It was revealed (απεκαλυφθη). First aorist passive indicative of αποκαλυπτω, old verb, to reveal, to unveil.

Here is revelation about the revelation already received, revelation after research. Did they minister (διηκονουν). Imperfect active of διακονεω, old verb, to minister, "were they ministering." Have been announced (ανηγγελη). Second aorist passive indicative of anaggello , to report, to bring back tidings ( Joh 4:25 ). Through them (δια των). Intermediate agent (δια), "the gospelizers" (των ευαγγελισαμενων, articular first aorist middle participle of ευαγγελιζω, to preach the gospel).

By the Holy Ghost (πνευματ αγιω). Instrumental case of the personal agent, "by the Holy Spirit" (without article). Sent forth from heaven (αποσταλεντ). Second aorist passive participle of αποστελλω in instrumental case agreeing with πνευματ αγιω (the Spirit of Christ of verse 11 . Desire (επιθυμουσιν). Eagerly desire (present active indicative of επιθυμεω, to long for).

To look into (παρακυψα). First aorist active infinitive of παρακυπτω, old compound to peer into as in Lu 24:12 ; Joh 20:5 , 11 ; Jas 1:25 , which see. For the interest of angels in the Incarnation see Lu 2:13 f . Wherefore (διο). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12 ). Girding up (αναζωσαμενο).

First aorist middle participle of αναζωννυμ, late and rare verb ( Jud 18:16 ; Pr 29:35 ; 31:17 ), here only in N. T. , vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. The loins (τας οσφυας). Old word for the part of the body where the girdle (ζωνη) was worn. Metaphor here as in Lu 12:35 ; Eph 6:14 .

Mind (διανοιας). Old word for the faculty of understanding, of seeing through a thing (δια, νοεω) as in Mt 22:37 . Be sober (νηφοντες). "Being sober" (present active participle of νηφω, old verb, but in N. T. always as metaphor ( 1Th 5:6 , 8 , etc. , and so in 4:7 ). Perfectly (τελειως). Adverb, old word (here alone in N. T.) , from adjective τελειος (perfect), connected with ελπισατε (set your hope, first aorist active imperative of ελπιζω) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, νηφοντες ("being perfectly sober," not "hope perfectly").

That is to be brought (την φερομενην). Present passive articular participle of φερω, picturing the process, "that is being brought." For "revelation" (αποκαλυψε) see end of verse 7 . As children of obedience (ως τεκνα υπακοης). A common Hebraism (descriptive genitive frequent in LXX and N. T. , like υιο της απειθειας, children of disobedience, in Eph 2:2 ) suggested by υπακοην in verse 2 , "children marked by obedience."

Not fashioning yourselves (μη συνσχηματιζομενο). Usual negative μη with the participle (present direct middle of συνσχηματιζω, a rare (Aristotle, Plutarch) compound (συν, σχηματιζω, from σχημα from εχω), in N. T. only here and Ro 12:2 (the outward pattern in contrast with the inward change μεταμορφοω). See Php 2:6 f. for contrast between σχημα (pattern) and μορφη (form).

According to your former lusts (ταις προτερον επιθυμιαις). Associative instrumental case after συνσχηματιζομενο and the bad sense of επιθυμια as in 4:2 ; 2 Peter 1:4 ; Jas 1:14 f . In the time of your ignorance (εν τη αγνοια υμων). "In your ignorance," but in attributive position before "lusts." Αγνοια (from αγνοεω, to be ignorant) is old word, in N. T. only here, Ac 3:17 ; 17:30 ; Eph 4:18 .

But like as he which called you is holy (αλλα κατα τον καλεσαντα υμας αγιον). This use of κατα is a regular Greek idiom (here in contrast with συνσχηματιζομενο). "But according to the holy one calling you or who called you" (first aorist articular participle of καλεω, to call). God is our standard or pattern (κατα), not our lusts. Be ye yourselves also holy (κα αυτο αγιο γενηθητε).

First aorist (ingressive) passive imperative of γινομα, to become with allusion (κα also) to κατα (God as our example), "Do ye also become holy." For αναστροφη (manner of life) see verse 18 ; 2:12 ; 3:1-16 ; Jas 3:13 ; 2 Peter 2:7 . Peter uses αναστροφη eight times. The original meaning (turning up and down, back and forth) suited the Latin word conversatio ( converto ), but not our modern "conversation" (talk, not walk).

Because it is written (διοτ γεγραπτα). "Because (διοτ stronger than οτ below) it stands written" (regular formula for O. T. quotation, perfect passive indicative of γραφω). The quotation is from Le 11:44 ; 19:2 ; 20:7 . Reenforced by Jesus in Mt 5:48 . The future εσεσθε here is volitive like an imperative. If ye call (ε επικαλεισθε). Condition of first class and present middle indicative of επικαλεω, to call a name on, to name ( Ac 10:18 ).

As Father (πατερα). Predicate accusative in apposition with τον--κρινοντα. Without respect of persons (απροσωπολημπτως). Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn. , from alpha privative and προσωπολημπτης ( Ac 10:34 . See Jas 2:9 for προσωπολημπτεω and 1:1 for προσωπολημψια) from προσωπον λαμβανω (in imitation of the Hebrew).

According to each man's work (κατα το εκαστου εργον). "According to the deed of each one" God judges (κρινοντα) just as Christ judges also ( 2Co 5:10 ). Pass (αναστραφητε). Second aorist passive imperative of αναστρεφω, metaphorical sense as in 2Co 1:12 ; 2 Peter 2:18 . The time (τον χρονον). Accusative case of extent of time. Of your sojourning (της παροικιας υμων).

A late word, found in LXX ( Ps 119:5 ) and in N. T. only here and Ac 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικεω, old verb, to dwell beside (in one's neighbourhood), and so of pilgrims or strangers (παροικος Ac 7:6 ) as of Jews away from Palestine or of Christians here on earth, then of a local region (our "parish").

Peter here recurs to 1:1 ("sojourners of the Dispersion"). In fear (εν φοβω). Emphatic position at beginning of the clause with αναστραφητε at the end. Knowing (ειδοτες). Second perfect active participle of οιδα, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg).

Ye were redeemed (ελυτρωθητε). First aorist passive indicative of λυτροω, old verb from λυτρον (ransom for life as of a slave, Mt 20:28 ), to set free by payment of ransom, abundant examples in the papyri, in N. T. only here, Lu 24:21 ; Tit 2:14 . The ransom is the blood of Christ. Peter here amplifies the language in Isa 52:3 f . Not with corruptible things (ου φθαρτοις).

Instrumental case neuter plural of the late verbal adjective from φθειρω to destroy or to corrupt, and so perishable, in N. T. here, verse 23 ; 1Co 9:25 ; 15:53 f. ; Ro 1:23 . Αργυριω η χρυσιω (silver or gold) are in explanatory apposition with φθαρτοις and so in the same case. Slaves were set free by silver and gold. From your vain manner of life (εκ της ματαιας υμων αναστροφης).

"Out of" (εκ), and so away from, the pre-Christian αναστροφη of verse 15 , which was "vain" (ματαιας. Cf. Eph 4:17-24 ). Handed down from your fathers (πατροπαραδοτου). This adjective, though predicate in position, is really attributive in idea, like χειροποιητου in Eph 2:11 (Robertson, Grammar , p. 777), like the French idiom. This double compound verbal adjective (πατερ, παρα, διδωμ), though here alone in N.

T. , occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's Vocabulary ; Deissmann, Bible Studies , pp. 266f.) The Jews made a wrong use of tradition ( Mt 15:2 ff. ), but the reference here seems mainly to Gentiles ( 1Pe 2:12 ). But with precious blood (αλλα τιμιω αιματ). Instrumental case of αιμα after ελυτρωθητε (repeated from verse 18 ).

Peter here applies the old adjective τιμιος (from τιμη, of Christ in 1Pe 2:7 ) to Christ as in 1:7 πολυτιμοτερον to testing of faith. The blood of anyone is "precious" (costly), far above gold or silver, but that of Jesus immeasurably more so. As of a lamb (ως αμνου). This word occurs in Le 12:8 ; Nu 15:11 ; De 14:4 of the lamb prescribed for the passover sacrifice ( Ex 12:5 ).

John the Baptist applies it to Jesus ( Joh 1:29 , 36 ). It occurs also in Ac 8:32 quoted from Isa 53:7 f . Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N. T. αρνιον is used of Christ ( Re 5:6 , 12 ). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin. Without blemish (αμωμου).

Without (alpha privative) spot (μωμος) as the paschal lamb had to be ( Le 22:21 ). So Heb 9:14 . Without spot (ασπιλου). Without (alpha privative) stain (σπιλος spot) as in Jas 1:27 ; 2 Peter 3:14 ; 1Pe 6:14 . Even the blood of Christ (Χριστου). Genitive case with αιματ, but in unusual position for emphasis and clearness with the participles following. Who was foreknown indeed (προεγνωσμενου μεν).

Perfect passive participle (in genitive singular agreeing with Χριστου) of προγινωσκω, old verb, to know beforehand ( Ro 8:29 ; 2 Peter 3:17 ). See προγνωσιν θεου in verse 2 . Before the foundation of the world (προ καταβολης κοσμου). This precise curious phrase occurs in Joh 17:24 in the Saviour's mouth of his preincarnate state with the Father as here and in Eph 1:4 .

We have απο καταβολης κοσμου in Mt 25:34 (κοσμου omitted in Mt 13:35 ); Lu 11:50 ; Heb 4:3 ; 9:26 ; Re 13:8 ; 17:8 . Καταβολη (from καταβαλλω) was originally laying the foundation of a house ( Heb 6:1 ). The preincarnate Messiah appears in the counsels of God also in 1Co 2:7 ; Col 1:26 f. ; Eph 1:9 f. ; 3:9-11 ; Ro 16:25 ; 1Ti 1:9 . But was manifested (φανερωθεντος δε).

First aorist (ingressive) passive participle of φανεροω, referring to the Incarnation in contrast with the preexistence of Christ (cf. Joh 1:31 ; 1Jo 3:5 , 8 ). At the end of the times (επ' εσχατου των χρονων). Like επ' εσχατου των ημερων ( Heb 1:2 ). The plural χρονο, doubtless referring to successive periods in human history until the fullness of the time came ( Ga 4:4 ).

For your sake (δι' υμας). Proof of God's love, not of their desert or worth ( Ac 17:30 f. ; Heb 11:39 f. ). Who through him are believers in God (τους δι' αυτου πιστους εις θεον). Accusative case in apposition with υμας (you), "the through him (that is Christ as in 1:8 ; Ac 3:16 ) believers (πιστους correct text of A B) in God." Which raised (τον εγειραντα).

Accusative singular articular (agreeing with θεον) first aorist active participle of εγειρω (cf. δι' αναστασεως Ιησου in verse 3 ). Gave glory to him (δοξαν αυτω δοντα). Second aorist active participle of διδωμ agreeing also with θεον. See Peter's speech in Ac 3:13 about God glorifying (εδοξασεν) Jesus and also the same idea by Peter in Ac 2:33-36 ; 5:31 . So that your faith and hope might be in God (ωστε την πιστιν υμων κα ελπιδα εις θεον).

Hωστε with the infinitive (εινα) and the accusative of general reference (πιστιν κα ελπιδα) is used in the N. T. as in the Koine for either purpose ( Mt 10:1 ) or usually result ( Mr 4:37 ). Hence here result (so that is) is more probable than design. Seeing ye have purified (ηγνικοτες). Perfect active participle of αγνιζω, old verb from αγνος (pure), here with ψυχας (souls), with καρδιας (hearts) in Jas 4:8 as in 1Jo 3:3 of moral cleansing also.

See the ceremonial sense of the word as in LXX in Joh 11:55 ; Ac 21:24 , 26 ; 24:18 . In your obedience (εν τη υπακοη). With repetition of the idea in 1:2 , 14 (children of obedience). To the truth (της αλεθειας). Objective genitive with which compare Joh 17:17 , 19 about sanctification in the truth and 2Th 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.

Unfeigned (ανυποκριτον). Late and rare double compound, here alone in Peter, but see Jas 3:17 ; 2Co 6:6 , etc. No other kind of φιλαδελφια (brotherly love) is worth having ( 1Th 4:9 ; Heb 13:1 ; 2 Peter 1:7 ). From the heart fervently (εκ καρδιας εκτενως). Late adverb (in inscriptions, Polybius, LXX). The adjective εκτενης is more common ( 1Pe 4:8 ). Having been begotten again (αναγεγεννημενο).

Perfect passive participle of αναγενναω, which see in verse 2 . Not of corruptible seed (ουκ εκ σπορας φθαρτης). Ablative with εκ as the source, for φθαρτος see verse 18 , and σπορας (from σπειρω to sow), old word (sowing, seed) here only in N. T. , though σπορος in Mr 4:26 f. , etc. For "incorruptible" (αφθαρτου) see verse 4 ; 3:4 . Through the word of God (δια λογου θεου).

See Jas 1:18 for "by the word of truth," verse 25 here, and Peter's use of λογος in Ac 10:36 . It is the gospel message. Which liveth and abideth (ζωντος κα μενοντος). These present active participles (from ζαω and μενω) can be taken with θεου (God) or with λογου (word). In verse 25 μενε is used with ρημα (word). Still in Da 6:26 both μενων and ζων are used with θεος.

Either construction makes sense here. 24 , 25 Quotation from Isa 40:6-8 (partly like the LXX, partly like the Hebrew). For (διοτ). As in verse 16 (δια and οτ), "for that." So in 2:6 . See a free use of this imagery about the life of man as grass and a flower in Jas 1:11 . The best MSS. here read αυτης (thereof) after δοξα (glory) rather than ανθρωπου (of man).

Withereth (εξηρανθη). First aorist (gnomic, timeless) passive indicative of ξηραινω (see Jas 1:11 ). Falleth (εξεπεσεν). Second aorist (gnomic, timeless) active indicative of εκπιπτω (see Jas 1:11 ). In verse 25 note εις υμας (unto you) like εις υμας in 1:4 (υμιν dative). Putting away therefore (αποθεμενο ουν). Second aorist middle participle of αποτιθημ, old and common verb, in metaphorical sense either to cleanse defilements ( 3:21 ; Jas 1:21 ) or to put off clothing ( Ro 13:12 ; Col 3:5 ff.

; Eph 4:22 ). Either sense suits here. Therefore (ουν) because of the new birth ( 1:23 ) and the new life demanded. Wickedness (κακιαν). This old word, from κακος (evil), in the ancients meant vice of any kind and note πασαν (all) here. Guile (δολον). Old word (from δελω, to catch with bait), deceit. Hypocrisies (υποκρισεις). Singular (υποκρισιν) in the best MSS.

See 1:22 (ανυποκριτον) and Mr 7:6 f. for Christ's denunciation of hypocrites which the disciples did not understand, including Peter ( Mt 15:16 ff. ). Envies (φθονους). Genuine here, not φονους (murders), as B has it. For the word see Mt 27:18 . Evil speakings (καταλαλιας). Late word (from καταλαλος, defamer, Ro 1:30 ), in N. T. only here and 2Co 12:20 . "Backbitings."

For verb see 2:12 . As newborn babes (ως αρτιγεννητα βρεφη). Βρεφος, old word, originally unborn child ( Lu 1:41-44 ), then infant ( Lu 2:12 ), here figuratively, like νηπιο. Αρτιγεννητα is a late and rare compound (Lucian, imperial inscription) from αρτ and γενναω, with evident allusion to αναγεγεννημενο in 1:23 , probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl).

Long for (επιποθησατε). First aorist (constative) active imperative of επιποθεω, old verb for intense yearning ( Php 2:26 ). The spiritual milk which is without guile (το λογικον αδολον γαλα). Γαλα is old word for milk as in 1Co 9:7 and as metaphor in 1Co 3:2 . Αδολος is an old compound (here alone in N. T.) adjective (alpha privative and δολος deceit), unadulterated milk which, alas, is so hard to get.

Λογικον is an old adjective in -ικος, from λογος (reason, speech), in N. T. only here and Ro 12:1 , used here with allusion to λογου ( 1:23 ) and ρημα ( 1:25 ), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Ro 12:1 Paul uses λογικον in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds.

In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου (the spiritual or rational sheep of Christ). That ye may grow thereby (ινα εν αυτω αυξηθητε). Purpose clause with ινα and the first aorist passive subjunctive of αυξανω, old and common verb to grow. See this same metaphor in Col 2:19 ; Eph 4:15 . Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα) made in 1Co 3:2 ; Heb 5:13 .

Salvation (σωτηριαν) here is final salvation. If ye have tasted (ε εγευσασθε). Condition of first class with ε and first aorist middle indicative of γευω in figurative sense as in Heb 6:4 f . "A taste excites the appetite" (Bengel). Gracious (χρηστος). Quotation from Ps 34:8 . The Hebrew for the LXX χρηστος is simply tobh (good). Plato used the word for food also, and Peter carries out the metaphor in γαλα (milk) as in Lu 5:39 .

Unto whom (προς ον). The Lord, carrying on the imagery and language of the Psalm. Coming (προσερχομενο). Present middle participle masculine plural of προσερχομα (προσελθατε in the Psalm) agreeing with the subject of οικοδομεισθε. A living stone (λιθον ζωντα). Accusative case in apposition with ον (whom, the Lord Christ). There is apparent an intentional contradiction between "living" and "stone."

Cf. "living hope" in 1:3 and "living word" in 1:23 . Rejected indeed of men (υπο ανθρωπων μεν αποδεδοκιμασμενον). Perfect passive participle of αποδοκιμαζω, old verb to repudiate after test ( Lu 9:22 ), in the accusative case agreeing with λιθον. But with God (παρα δε θεω). "By the side of God," as he looks at it, in contrast with the rejection "by men" (υπο ανθρωπων).

Elect (εκλεκτον). From Isa 28:6 as in εντιμον (precious, for which see Lu 7:2 ) rather than δοκιμον (proved) expected after αποδεδοκιμασμενον as meaning far more in God's sight, "a pre-eminence of position with" (Hort). Ye also as living stones (κα αυτο ως λιθο ζωντες). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also."

Are built up a spiritual house (οικοδομεισθε οικος πνευματικος). Present passive indicative second person plural of οικοδομεω, the very verb used by Jesus to Peter in Mt 16:18 (οικοδομησω) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers.

Peter just carried it a bit farther and Paul uses a temple for believers in one place ( 1Co 3:16 ) and for the kingdom of God in general ( Eph 2:22 ), as does the author of Hebrews ( Heb 3:6 ). This "spiritual house" includes believers in the five Roman provinces of 1:1 and shows clearly how Peter understood the metaphor of Christ in Mt 16:18 to be not a local church, but the church general (the kingdom of Christ).

To be a holy priesthood (εις ιερατευμα αγιον). Late word (from ιερατευω, to serve as priest, Lu 1:8 alone in N. T.) , in LXX ( Ex 19:6 ), in N. T. only here and verse 9 , either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev 1:6 (ιερεις, priests) that all believers are priests ( Heb 4:16 ) and can approach God directly.

To offer up (ανενεγκα). First aorist active infinitive (of purpose here) of αναφερω, the usual word for offering sacrifices ( Heb 7:27 ). Only these are "spiritual" (πνευματικας) as pictured also in Heb 13:15 f . Acceptable (ευπροσδεκτους). Late (Plutarch) double compound verbal adjective (ευ, προσ, δεχομα) as in 2Co 6:2 . It is contained (περιεχε). Present active (here intransitive, to contain, only N.

T. example) of περιεχω, old verb, to surround, transitive in Lu 5:9 to seize (only other N. T. example). The formula with περιεχε is in Josephus ( Ant . XI. 7). This Scripture (εν γραφη) is Isa 28:16 with some changes. Peter had in verse 4 already quoted εκλεκτον and εντιμον. Now note ακρογωνιαιον (a chief corner stone), a word apparently invented by Isaiah (from ακρος, highest, and γωνιαιος, Attic word for corner stone).

Paul in Eph 2:20 uses the same word, making Christ the chief corner stone (the only other N. T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd). On him (επ' αυτω). That is, "on it" (this corner stone, that is, Christ). Shall not be put to shame (ου μη καταισχυνθη).

Strong negatives ου μη with first aorist passive subjunctive of καταισχυνω, old verb, to put to shame ( Ro 5:5 ). The preciousness (η τιμη). Or "the honour." Explanation of εντιμον and ου μη καταισχυνθη and only true "for you which believe" (τοις πιστευουσιν ethical dative of articular present active participle of πιστευω to believe). But for such as disbelieve (απιστουσιν δε).

Dative present active participle again of απιστεω, opposite of πιστευω ( Lu 24:11 ). Was made the head of the corner (εγενηθη εις κεφαλην γωνιας). This verse is from Ps 118:22 with evident allusion to Isa 28:16 (κεφαλην γωνιασ=ακρογωνιαιον). See Mt 21:42 ; Mr 12:10 ; Lu 20:17 , where Jesus himself quotes Ps 118:22 and applies the rejection of the stone by the builders (ο οικοδομουντες, the experts) to the Sanhedrin's conduct toward him.

Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate ( Ac 4:11 ). Here he quotes it again to the same purpose. And (κα). Peter now quotes Isa 8:14 and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling (λιθος προσκομματος) and rock of offence (πετρα σκανδαλου)," quoted also by Paul in Ro 9:32 f.

, which see for discussion. Προσκομμα (from προσκοπτω, to cut against) is an obstacle against which one strikes by accident, while σκανδαλον is a trap set to trip one, but both make one fall. Too much distinction need not be made between λιθος (a loose stone in the path) and πετρα (a ledge rising out of the ground). For they (ο). Causal use of the relative pronoun.

Stumble at the word, being disobedient (προσκοπτουσιν τω λογω απειθουντες). Present active indicative of προσκοπτω with dative case, λογω, and present active participle of απειθεω (cf. απιστουσιν in 2:7 ) as in 3:1 . Τω λογω can be construed with απειθουντες (stumble, being disobedient to the word). Whereunto also they were appointed (εις ο κα ετεθησαν). First aorist passive indicative of τιθημ.

See this idiom in 1Ti 2:7 . "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty. But ye (υμεις δε). In contrast with the disobedient ones. An elect race (γενος εκλεκτον). From Isa 43:20 . The blood relation of the spiritual Israel (not the Jewish race) through the new birth ( 1:23 ).

A royal priesthood (βασιλειον ιερατευμα). From Ex 19:6 (cf. Re 1:6 ; 5:10 ). The official in Christian churches is πρεσβυτεροσ=επισχοπος, not ιερευς. We are all ιερεις (priests). Cf. 2:5 . A holy nation (εθνος αγιον). Also from Ex 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 (λαος εις περιποιησιν).

The idea here occurs in Ex 19:5 ; De 7:6 ; 14:2 ; 26:18 , where we have λαος περιουσιος as in Tit 2:14 (alone in the N. T.) , and in Mal 3:17 we find εις περιποιησιν (for a possession). Περιουσιος λαος is a people over and above the others and περιποιησις is a possession in a special sense ( Eph 1:14 ). See Paul's use of περιεποιησατο in Ac 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 (οπως εξαγγειλητε). Purpose clause with οπως, rather than ινα, with the first aorist active subjunctive of εξαγγελλω, old verb, to tell out, here alone in N. T. The excellencies (τας αρετας). From Isa 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 2 Peter 1:3 , 5 ; Php 4:8 ; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isa 42:12 . See Ac 2:11 τα μεγαλεια του θεου (the mighty works of God). Darkness (σκοτους). Heathenism. His marvellous light (το θαυμαστον αυτου φως). Christianity. For θαυμαστον (from θαυμαζω) see Mt 21:42 .

For the change from heathenism to Christianity see Col 1:12 ; Eph 5:8-14 . Which in time past (ο ποτε). "Who once upon a time." No people (ου λαος). This phrase from Hos 2:23 . Note use of ου (not ουδεις) with λαος like Hebrew negative. Which had not obtained mercy (ο ουκ ελεημενο). Perfect passive articular participle of ελεεω and the emphatic negative ου, with which compare Paul's use of Ho 1 ; 2 in Ro 9:25 , which may have been known to Peter or not.

But now have obtained mercy (νυν δε ελεηθεντες). Change to first aorist passive participle from "the long antecedent state" to "the single event of conversion which ended it" (Hort). As sojourners and pilgrims (ως παροικους κα παρεπιδημους). This combination from the LXX ( Ge 33:4 ; Ps 39:13 ). See 1:1 for παρεπιδημος and 1:17 for παροικια and Eph 2:19 for παροικος (only there and here in N.

T. , Christians whose fatherland is heaven). To abstain from (απεχεσθα). Present middle (direct) infinitive of απεχω, old verb, to hold back from ( 1Th 4:3 ). In indirect command (to keep on abstaining from) after παρακαλω (I beseech). With the ablative case των σαρκικων επιθυμιων, the grosser sins of the flesh (for σαρκικος see 1Co 3:3 ) like the list in 4:3 .

Which (αιτινες). "Which very ones." Like Latin quippe qui . War against the soul (στρατευοντα κατα της ψυχης). Present middle indicative of στρατευω, to carry on a campaign ( Jas 4:1 ). See this struggle between the flesh and the spirit vividly pictured by Paul in Ga 5:16-24 . Seemly (καλην). Predicate adjective with αναστροφην, for which see 1:15 , 18 . The Gentiles are on the watch for slips in moral conduct by the Christians.

That (ινα). Final conjunction with δοξασωσιν (they may glorify, first aorist active subjunctive of δοξαζω, the purpose of the Christians about the Gentiles. Wherein (εν ω). "In what thing." As evil-doers (ως κακοποιων). As they did and do, old word (from κακον and ποιεω, Joh 18:30 ), in N. T. only here and verse 14 in correct text. Heathen talk against us (καταλαλουσιν) gleefully.

By your good works (εκ των καλων εργων). "Out of (as a result of) your good (beautiful) deeds." Which they behold (εποπτευοντες). Present active participle of εποπτευω, old verb (from, εποπτης, overseer, spectator, 2 Peter 1:16 ), to be an overseer, to view carefully, in N. T. only here and 3:2 . In the day of visitation (εν ημερα επισκοπης). From Isa 10:33 .

Cf. its use in Lu 19:44 , which see for the word επισκοπη (from επισκοπεω, to inspect ( Heb 12:15 ). Clear echo here of Mt 5:16 . Be subject to (υποταγητε). Second aorist passive imperative second person plural of υποτασσω, to subject to, as in 3:22 . Every ordinance of man (παση ανθρωπινη κτισε). Dative case of old and common word κτισις (from κτιζω, to create, to found), act of creation ( Ro 1:20 ), a creature or creation ( Ro 1:25 ), all creation ( Col 1:15 ), an institution as here (in Pindar so).

For ανθρωπινος (human) see Jas 3:7 . Peter here approves no special kind of government, but he supports law and order as Paul does ( Ro 13:1-8 ) unless it steps in between God and man ( Ac 4:20 ). For the Lord's sake (δια τον κυριον). For Jesus' sake. That is reason enough for the Christian not to be an anarchist ( Mt 22:21 ). The heathen were keen to charge the Christians with any crime after Nero set the fashion.

"It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg). As supreme (ως υπερεχοντ). Dative singular of present active participle of υπερεχω, old verb (intransitive), to stand out above (to have it over), as in Ro 13:1 .

It is not the divine right of kings, but the fact of the king as the outstanding ruler. Unto governors (ηγεμοσιν). Dative again of ηγεμων, a leader (from ηγεομα, to lead), old and common word ( Mt 10:18 ). As sent by him (ως δι' αυτου πεμπομενοις). Present passive participle of πεμπω. Δι' αυτου is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" ( Joh 18:11 ).

For vengeance on evil-doers (εις εκδικησιν κακοποιων). Objective genitive with εκδικησιν, for which see Lu 18:7 f . For praise to them that do well (επαινον αγαθοποιων). Objective genitive again, αγαθοποιος, a late word (Plutarch, Sirach) from αγαθον and ποιεω here only in N. T. Found in a magical papyrus. By well-doing (αγαθοποιουντας). Present active participle of αγαθοποιεω, only in LXX and N.

T. ( Mr 3:4 ). In accusative case agreeing with υμας understood, accusative of general reference with φιμοιν, present active infinitive (epexegetic infinitive after το θελημα του θεου, the will of God), late and rare verb (from φιμος muzzle), as in Mt 22:12 . The ignorance of foolish men (την των αφρονων ανθρωπων αγνωσιαν). Αγνωσια is late and rare word (in the papyri) from alpha privative and γνωσις (knowledge), in N.

T. only here and 1Co 15:24 (disgraceful ignorance in both instances). Note alliteration. As free (ως ελευθερο). Note nominative again connected with υποταγητε in verse 13 , not with φιμοιν in verse 14 (a parenthesis in fact). For this ethical sense of ελευθερος see Ga 4:26 . And not using your freedom (κα μη εχοντες την ελευθεριαν). "And not holding your liberty" (present active participle of εχω, with usual negative μη with participle.

For a cloke of wickedness (ως επικαλυμμα της κακιας). Επικαλυμμα (from επικαλυπτω Ro 4:7 ) is a rare word (Aristotle, LXX) for veil, here only in N. T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens. But as bondservants of God (αλλ' ως θεου δουλο). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy.

Cf. Ro 6:22 "enslaved to God." Honour all men (παντας τιμησατε). Not with the same honour. Constative use of the aorist imperative. Love the brotherhood (την αδελφοτητα αγαπατε). Present active imperative of αγαπαω, keep on doing it. Note the abstract αδελφοτης (from αδελφος, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc.

12:10 ; IV Macc. 10:3, and in late papyri. It is a word for all Christians. Fear God (τον θεον φοβεισθε). In both senses of reverence and dread, and keep it up (present middle imperative). Honour the king (τον βασιλεα τιματε). Keep that up also. A fine motto in this verse. Servants (ο οικετα). Note article with the class as with ανδρες ( 3:7 ), though not with γυναικες ( 3:1 ).

Οικετης, old word from οικος (house), means one in the same house with another (Latin domesticus ), particularly house servants (slaves) in distinction from the general term δουλος (slave). "Ye domestics." See similar directions to Christian servants (slaves) in Col 3:22-25 ; Eph 6:5-7 ; 1Ti 6:1 f. ; Tit 2:9 f . Οικετης in N. T. occurs only here, Lu 16:13 ; Ac 10:7 ; Ro 14:4 .

Be in subjection (υποτασσομενο). Present middle participle of υποτασσω, common late compound to subject oneself to one ( Lu 2:51 ). Either the participle is here used as an imperative (so in 3:1 , 7 ) as in Ro 12:16 f. , or the imperative εστε has to be supplied (Robertson, Grammar , p. 945). To your masters (τοις δεσποταις). Dative case of δεσποτης, old word for absolute owner in contrast with δουλος.

It is used also of God ( Lu 2:29 ; Ac 4:24 , 29 ) and of Christ ( 2 Peter 2:1 ; Jude 1:4 ). Κυριος has a wider meaning and not necessarily suggesting absolute power. To the good and gentle (τοις αγαθοις κα επιεικεσιν). Dative case also with the article with class. For επιεικης see on Jas 3:17 . There were slave-owners (masters) like this as there are housekeepers and employers of workmen today.

This is no argument for slavery, but only a sidelight on a condition bad enough at its best. To the froward (τοις σκολιοις). "To the crooked." Old word, also in Lu 3:5 ; Ac 2:40 ; Php 2:15 . Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. For this is acceptable (τουτο γαρ χαρις).

"For this thing (neuter singular τουτο, obedience to crooked masters) is grace" (χαρις is feminine, here "thanks" as in Ro 7:25 ). "Acceptable" calls for ευπροσδεκτον ( 2:5 ), which is not the text here. If a man endureth griefs (ε υοφερε τις λυπας). Condition of first class with ε and present active indicative of υποφερω, old verb, to bear up under, in N. T.

only here, 1Co 10:13 ; 2Ti 3:11 . Note plural of λυπη (grief). For conscience toward God (δια συνειδησιν θεου). Suffering is not a blessing in and of itself, but, if one's duty to God is involved ( Ac 4:20 ), then one can meet it with gladness of heart. Θεου (God) is objective genitive. For συνειδησις (conscience) see on Ac 23:1 ; 1Co 8:7 . It occurs again in 1Pe 3:16 .

Suffering wrongfully (πασχων αδικως). Present active participle of πασχω and the common adverb αδικως, unjustly, here alone in N. T. This is the whole point, made clear already by Jesus in Mt 5:10-12 , where Jesus has also "falsely" (ψευδομενο). See also Lu 6:32-34 . For what glory (ποιον γαρ κλεος). Qualitative interrogative (what kind of glory). "What price glory?"

Κλεος is old word from κλεω (καλεω, to call), report, praise, glory, here only in N. T. If ye shall take it patiently (ε υπομενειτε). First-class condition with ε and future active indicative of υπομενω, for which see Jas 1:12 . Same condition also in next sentence (αλλ' ε, etc.) When ye sin (αμαρτανοντες). Present active participle of αμαρτανω (continued repetition).

And are buffeted for it (κα κολαφιζομενο). Present passive participle of κολαφιζω, late word (from κολαφος fist), only in N. T. (cf. Mt 26:67 ) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied ( Mt 5:10-12 ). When ye do well (αγαθοποιουντες). Present active participle of αγαθοποιεω as in verse 15 .

And suffer for it (κα πασχοντες). Present active participle of πασχω (verse 19 ). No "for it" in the Greek here or in the previous sentence. This is acceptable with God (τουτο χαρις παρα θεω). "This thing (neuter) is thanks (verse 19 ) by the side of (παρα) God (as God looks at it)." For hereunto were ye called (εις τουτο γαρ εκληθητε). First aorist indicative of καλεω, to call.

They were called to suffer without flinching (Hort), if need be. Because (οτ). The fact that Christ suffered (επαθεν) lifts their suffering to a new plane. Leaving you an example (υμιν υπολιμπανων υπογραμμον). Present active participle of the late Ionic verb υπολιμπανω (in the papyri) for the common υπολειπω, to leave behind (under), here only in N. T. Hυπογραμμος is also a late and rare word (from υπογραφω, to write under), a writing-copy for one to imitate, in II Macc.

2:28 ; Philo, Clement of Rome, here only in N. T. Clement of Alex. ( Strom . V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of υπογραφη and υπογραφω in the sense of copying a letter. That ye should follow his steps (ινα επακολουθησητε τοις ιχνεσιν αυτου).

Purpose clause with ινα and first aorist active subjunctive of επακολουθεω, old verb, to follow closely upon, with the associative-instrumental ( 1Ti 5:10 , 24 ) or the locative here. Ιχνος is old word (from ικω, to go), tracks, footprints, in N. T. only here, 2Co 12:18 ; Ro 4:12 . Peter does not mean that Christ suffered only as an example ( 1:18 ), but he did leave us his example for our copying ( 1Jo 2:6 ).

Who did no sin (ος αμαρτιαν ουκ εποιησεν). Quotation from Isa 53:9 . He has already expressed the sinlessness of Christ in 1:19 . The next clause is a combination of Isa 53:9 ; Zep 3:13 . For "guile" (δολος) see verse 1 . Was found (ευρεθη). First aorist passive indicative of ευρισκω. Christ's guilelessness stood the test of scrutiny (Vincent), as Peter knew ( Mt 26:60 ; Joh 18:38 ; 19:4 , 6 ).

When he was reviled (λοιδορουμενος). Present passive participle of λοιδορεω, old verb (from λοιδορος, reviler, 1Co 5:11 ) as in Joh 9:28 . Reviled not again (ουκ αντελοιδορε). Imperfect active (for repeated incidents) of αντιλοιδορεω, late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan's Vocabulary ), here only in N.

T. Idiomatic use of αντ (in turn, return, back). Threatened not (ουκ ηπειλε). Imperfect again (repeated acts) of απειλεω, old compound (from απειλη, threat, Ac 9:1 ), in N. T. only here and Ac 4:17 . But committed himself (παρεδιδου δε). Imperfect active again (kept on committing himself) of παραδιδωμ, to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply εαυτον), for Jesus uses this very idea in Lu 23:46 as he dies.

Jesus thus handed himself and his cause over to the Father who judges righteously (τω κρινοντ δικαιως, dative of present active articular participle of κρινω). Who his own self (ος αυτος). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22 , 23 ). Bare our sins (ανηνεγκεν τας αμαρτιας ημων). Second aorist active indicative of αναφερω, common verb of bringing sacrifice to the altar.

Combination here of Isa 53:12 ; De 21:23 . Jesus is the perfect sin offering ( Heb 9:28 ). For Christ's body (σωμα) as the offering see 1Co 11:24 . "Here St. Peter puts the Cross in the place of the altar" (Bigg). Upon the tree (επ το ξυλον). Not tree here as in Lu 23:31 , originally just wood ( 1Co 3:12 ), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Ac 5:30 ; 10:39 ; and by Paul in Ga 3:13 (quoting De 21:23 ).

Having died unto sins (ταις αμαρτιαις απογενομενο). Second aorist middle participle of απογινομα, old compound to get away from, with dative (as here) to die to anything, here only in N. T. That we might live unto righteousness (ινα τη δικαιοσυνη ζησωμεν). Purpose clause with ινα and the first aorist active subjunctive of ζαω with the dative (cf. Ro 6:20 ). Peter's idea here is like that of Paul in Ro 6:1-23 , especially verses 2 , 10 f.

). By whose stripes ye were healed (ου τω μωλωπ ιαθητε). From Isa 53:5 . First aorist passive indicative of ιαομα, common verb to heal ( Jas 5:16 ) and the instrumental case of μωλωπς, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N. T. Cf. 1:18 . Writing to slaves who may have received such stripes, Peter's word is effective. For ye were going astray like sheep (ητε γαρ ως προβατα πλανωμενο).

Brought from Isa 53:6 , but changed to periphrastic imperfect indicative with ητε and present middle participle of πλαναω, to wander away. Recall the words of Jesus in Lu 15:4-7 . But are now returned (αλλα επεστραφητε). Second aorist passive indicative of επιστρεφω, old verb, to turn, to return ( Mt 10:13 ). Unto the Shepherd and Bishop of your souls (επ τον ποιμενα κα επισκοπον των ψυχων υμων).