As usual, except in1,2Thessalonians, Philippians , and Philemon , Paul reminded his readers of his authority as an apostle. Timothy would have read this letter publicly in the Ephesian church, and others would have read it in other congregations later as well. [source][source][source]
Paul wrote here that his calling came to him by the commandment or commission of God, not simply by His "will," the term that Paul used more often in this connection. Paul received his commission in Damascus ( Acts 9). This stronger word is one of many indications that Paul stressed the importance of faithful perseverance in God"s calling in this epistle, as he did in2Timothy as well. [source][source][source]
The idea of God being our Savior is a characteristic emphasis in the Pastorals ( 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4; cf. Psalm 25:5; Psalm 27:1; Psalm 27:9; Habakkuk 3:18; Isaiah 12:2). Christ Jesus is our hope generally in that we have set our hope on Him, and specifically in that we look for His appearing when God will complete our salvation. Paul may have preferred the order "Christ Jesus" because the fact that Jesus was the Messiah was very important to him. [1] Paul was not describing the relationship of the Persons in the Godhead to each other but to believers. [source][source][source]
"The designation of God as Savior, unusual in Paul, is in keeping with the Old Testament presentation of God ( Deuteronomy 32:15; Psalm 24:5; Psalm 27:1; Isaiah 12:2; Isaiah 17:10). It described the God who delivered his people from their bondage in Egypt and many times thereafter as the initiator and originator of salvation. In the New Testament, of course, God as the Savior is the initiator of the program of deliverance through Christ." [2][source]
Our salvation is secure because God is our Savior. [source][source][source]
Context Summary
1 Timothy 1:1-11 - A Charge Against "vain Talking"
The relation of Paul to Timothy is an example of one of those beautiful friendships between an older and a younger man, in which each is the complement of the other, 1 Corinthians 4:17; Philippians 2:22. Timothy was a lad of fifteen when converted at Lystra, and was probably about thirty-five years of age when this Epistle was addressed to him. He was enthusiastic and devoted but at times showed signs of timidity, and the Apostle watched over him with tender interest.
In this chapter the young minister is warned against the Gnostic heresy, i.e., the heresy of the knowing-ones, who pretended to give revelations about the angels and their ministry, and to bridge the gulf between man and God by a whole series of mysterious imaginary beings. Their teaching led from spiritual pride to sensuality, for they accounted the body as inherently evil. All this was contrary to healthy doctrine. That word sound, or healthy, is peculiar to the Pastoral Epistles, 1 Timothy 6:3; 2 Timothy 1:13; 2 Timothy 4:3; Titus 1:9; Titus 2:1. It suggests a certain test of the various teachers who cross our paths. The question always is, Do these words of theirs promote the health of the soul, and above all, love out of a pure heart and a good conscience? [source]
Chapter Summary: 1 Timothy 1
1Paul declares Timothy is faithful to the charge which was given him at his going to Macedonia 5The right use and end of the law 11Paul's calling to be an apostle; 20and the disobedience or Hymenaeus and Alexander
Greek Commentary for 1 Timothy 1:1
According to the commandment [κατ επιταγην] A late Koiné{[28928]}š word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom (“by way of command”) in 1 Corinthians 7:6; 2 Corinthians 8:8; Romans 16:26; 1 Timothy 1:1; Titus 1:3. Paul means to say that he is an apostle under orders. [source]
Of God our Saviour [τεου σωτηρος ημων] Genitive case with επιταγην epitagēn In the lxx σωτηρ sōtēr (old word from σωζω sōzō 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 Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
Our hope [της ελπιδος ημων] Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
An apostle of Jesus Christ [] This title appears in the salutations of Romans, 1st and 2nd Corinthians, Galatians, Ephesians, Colossians. In Philippians, Paul and Timothy the servants of Jesus Christ. Philemon a prisoner. This formal announcement of apostleship is strange in a private letter. [source]
Jesus Christ which is our hope [] The phrase is unique in N.T. Comp. Colossians 1:27, where, however, the construction is doubtful. Ἑλπὶς hopeis predicated of Christ by Ignatius, Eph. xxi.; Philad. v. The salutation as a whole has no parallel in Paul. [source]
Reverse Greek Commentary Search for 1 Timothy 1:1
Luke 9:16To set before [παραθεῖναι] Lit., to set beside, since the table was at the side of the guest. A common word for serving up a meal. Compare Luke 10:8; Acts 16:34. From the sense of placing beside, comes that of putting in charge, committing (Luke 12:48; Luke 23:46; 1 Timothy 1:18). Hence the kindred noun παραθήκη (2 Timothy 1:12), a deposit: that which f halve committed. [source]
Luke 5:31They that are whole [οἱ ὑγιαίνοντες] Both Matthew and Mark use ἰσχύοντες , the strong. This use of the verb in its primary sense, to be in sound health, is found in Luke 7:10; Luke 15:27; and once in John, 3Ep. 3 John 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:13, etc. [source]
John 15:16Ordained [ἔθηκα] Rev., appointed is better, because it divests the word of its conventional meaning. Ordain is from the Latin ordinare, and means to set in order. Thus, Robert of Gloucester's “Chronicle:” “He began to ordain his folk,” i.e., set his people in order. Hakluyt, “Voyages:” “He ordained a boat made of one tree.” The Greek verb means to set, put, or place. Hence of appointing one to service. See 1 Timothy 1:12. Wyc., Matthew 24:47: “Upon all his goods he shall ordain him.” [source]
John 1:18No man hath seen God at any time [τεον ουδεις εωρακεν πωποτε] “God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12,Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
John 4:37For herein [εν γαρ τουτωι] In this relation between the sower and the reaper. The saying Like 1 Timothy 1:15; 1 Timothy 3:1, etc. Probably a proverb that is particularly true “One is the sower and another the reaper.” It is sad when the sower misses the joy of reaping (Job 31:8) and has only the sowing in tears (Psalm 126:5.). This may be the punishment for sin (Deuteronomy 28:30; Micah 6:15). Sometimes one reaps where he has not sown (Deuteronomy 6:11; Joshua 24:13). It is the prerogative of the Master to reap (Matthew 25:26.), but Jesus here lets the disciples share his joy. [source]
Acts 20:20Kept back [ὑπεστειλάμην] A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture, agriculture, and the Grecian games. The statement of Canon Farrar, that he “constantly draws his metaphors from the sights and circumstances immediately around him, ” is rather at variance with his remark that, with one exception, he “cannot find a single word which shows that Paul had even the smallest susceptibility for the works of nature” (“Paul,” i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1 Timothy 1:19; 1 Timothy 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offence. Compare Galatians 2:12; Hebrews 10:38. [source]
Acts 14:23They commended them to the Lord [παρετεντο αυτους τωι κυριωι] Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12,2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). [source]
Acts 22:4I who [] , literally. This Way (ταυτην την οδον tautēn tēn hodon). The very term used for Christianity by Luke concerning Paul‘s persecution (Acts 9:2), which see. Here it “avoids any irritating name for the Christian body” (Furneaux) by using this Jewish terminology. Unto the death Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Acts 22:4Unto the death [αχρι τανατου] Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Acts 22:4Both men and women [ανδρας τε και γυναικας] Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Acts 14:23Had prayed with fasting [προσευχαμενοι μετα νηστειων] It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Acts 13:3) on this mission tour. They commended them to the Lord (παρετεντο αυτους τωι κυριωι parethento autous tōi kuriōi). Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12,2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). On whom they had believed Past perfect indicative (without augment) of πιστευω pisteuō They had “trusted” in Jesus (2 Timothy 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems. [source]
Acts 20:32I commend [παρατιτεμαι] Present middle indicative of παρατιτημι paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14,Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
Acts 23:1I have lived before God [πεπολιτευμαι τωι τεωι] Perfect middle indicative of πολιτευω politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7,1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
Acts 7:27Thrust him away [απωσατο αυτον] First aorist middle indicative (Koiné{[28928]}š for Attic απεωσατο apeōsato) of απωτεω apōtheō to push away from oneself in middle voice as here, common in old Greek. Again in Acts 7:39; Acts 13:46; Romans 11:1; 1 Timothy 1:19. It is always the man who is doing the wrong who is hard to reconcile. [source]
Acts 9:2That he might bring them bound [οπως δεδεμενους αγαγηι] Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Acts 9:22Increased the more [μαλλον ενεδυναμουτο] Imperfect passive indicative of ενδυναμοω endunamoō to receive power (late verb), progressive increase in strength as opposition grew. Saul‘s recantation stirred controversy and Saul grew in power. See also Paul in Philemon 4:13; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17; Romans 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Acts 1:8) into Paul who is already filled with the Holy Spirit (Acts 9:17). [source]
Acts 23:1In all good conscience unto this day [πασηι συνειδησει αγατηι αχρι ταυτης της ημερας] This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7,1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
Acts 9:2Letters [επιστολας] Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9,Acts 19:23; Acts 22:4; Acts 24:14,Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Acts 9:2If he found [εαν ευρηι] Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9,Acts 19:23; Acts 22:4; Acts 24:14,Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Romans 4:5Believeth on Him [πιστεύοντι ἐπὶ τὸν] The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27,John 11:42; John 13:19; John 14:10,John 14:11; John 16:27,John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22,John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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Romans 3:23The glory of God [τῆς δόξης τοῦ Θεοῦ] Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7,Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14,1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41,John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER-
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The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18,Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER-
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The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER-
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Romans 12:7Ministering [διακονίᾳ] Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8,2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1,Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Romans 1:30Insolent [υβριστας] Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. [source]
Romans 16:27To the only wise God [μονωι σοπωι τεωι] Better, “to God alone wise.” See note on 1 Timothy 1:17 without σοπωι sophōi [source]
Romans 1:30Whisperers [πσιτυριστας] Old word from πσιτυριζω psithurizō to speak into the ear, to speak secretly, an onomatopoetic word like πσιτυρισμος psithurismos (2 Corinthians 12:20) and only here in N.T. Backbiters (καταλαλους katalalous). Found nowhere else except in Hermas, compound like καταλαλεω katalaleō to talk back (James 4:11), and καταλαλια katalalia talking back (2 Corinthians 12:20), talkers back whether secretly or openly. Hateful to God Old word from τεος theos and στυγεω stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας hubristas). Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ huper and παινομαι phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας alazonas). From αλη alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Romans 1:30Hateful to God [τεοστυγεις] Old word from τεος theos and στυγεω stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας hubristas). Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ huper and παινομαι phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας alazonas). From αλη alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Romans 5:20That the trespass might abound [ινα πλεονασηι το παραπτωμα] It is usual to explain ινα hina here as final, as God‘s ultimate purpose. So Denney who refers to Galatians 3:19.; Romans 7:7. But Chrysostom explains ινα hina here as εκβασις ekbasis (result). This is a proper use of ινα hina in the Koiné{[28928]}š as we have seen. If we take it so here, the meaning is “so that the trespass abounded” (aorist active subjunctive of πλεονασω pleonasō late verb, see note on 2 Thessalonians 1:3; 2 Corinthians 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. Did abound more exceedingly (υπερεπερισσευσεν hupereperisseusen). First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
Romans 5:20Did abound more exceedingly [υπερεπερισσευσεν] First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
Romans 7:24Out of the body of this death [εκ του σωματος του τανατου τουτου] So the order of words demands. See Romans 7:13 for “death” which finds a lodgment in the body (Lightfoot). If one feels that Paul has exaggerated his own condition, he has only to recall 1 Timothy 1:15 when he describes himself a chief of sinners. He dealt too honestly with himself for Pharisaic complacency to live long. [source]
1 Corinthians 11:2Ordinances - delivered [παραδόσεις - παρέδωκα] There is a play of two hundred words, both being derived from παραδίδωμι togive over. Ordinances is a faulty rendering. Better, Rev., traditions. By these words Paul avoids any possible charge of imposing his own notions upon the Church. He delivers to them what had been delivered to him. Compare 1 Timothy 1:11; 2 Thessalonians 2:15. [source]
1 Corinthians 15:9The least [ο ελαχιστος] True superlative, not elative. Explanation of the strong word εκτρωμα ektrōma just used. See note on Ephesians 3:8 where he calls himself “less than the least of all saints” and 1 Timothy 1:15 the “chief” (πρωτος prōtos) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2 Corinthians 11:5., 2 Corinthians 11:23). [source]
1 Corinthians 6:9The Kingdom of God [τεου βασιλειαν] Precisely, God‘s kingdom. Be not deceived (μη πλαναστε mē planāsthe). Present passive imperative with negative μη mē Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in 1 Corinthians 6:9,1 Corinthians 6:10, one with repetition of ουτε oute neither (fornicators, idolaters, adulterers, effeminate, or μαλακοι malakoi abusers of themselves with men or αρσενοκοιται arsenokoitai or sodomites as in 1 Timothy 1:10 a late word for this horrid vice, thieves, covetous), the other with ου ou not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members. [source]
1 Corinthians 6:9Be not deceived [μη πλαναστε] Present passive imperative with negative μη mē Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in 1 Corinthians 6:9,1 Corinthians 6:10, one with repetition of ουτε oute neither (fornicators, idolaters, adulterers, effeminate, or μαλακοι malakoi abusers of themselves with men or αρσενοκοιται arsenokoitai or sodomites as in 1 Timothy 1:10 a late word for this horrid vice, thieves, covetous), the other with ου ou not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members. [source]
2 Corinthians 3:6Hath made us able ministers [ἱκάνωσεν ἡμᾶς διακόνους] An unfortunate translation, especially in view of the conventional sense of able. The verb ἱκανόω from ἱκανός sufficient(see on Romans 15:23), means to make sufficient or fit. It occurs only here and Colossians 1:12. The correct sense is given by Rev., hath made us sufficient as ministers. Compare enabled ( ἐνδυναμώσαντι ), 1 Timothy 1:12. [source]
2 Corinthians 10:4The weapons of our warfare [τα οπλα της στρατειας] Στρατεια Strateia (old word, in N.T. only here and 1 Timothy 1:18) is campaign and not army as some MSS. have But both στρατεια strateia and στρατια stratia occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For οπλα hopla (Latin arma) see note on 2 Corinthians 6:7; note on Romans 6:13; note on Romans 13:12. [source]
2 Corinthians 11:25Thrice I suffered shipwreck [τρις εναυαγησα] First aorist active of ναυαγεω nauageō from ναυαγος nauagos shipwrecked Old and common verb, in N.T. only here and 1 Timothy 1:19. We know nothing of these. The one told in Acts 27 was much later. What a pity that we have no data for all these varied experiences of Paul. [source]
2 Corinthians 11:25Once was I stoned [απαχ ελιταστην] Once for all απαχ hapax means. At Lystra (Acts 14:5-19). On λιταζω lithazō Koiné{[28928]}š verb from λιτος lithos see note on Acts 5:26. Thrice I suffered shipwreck (τρις εναυαγησα tris enauagēsa). First aorist active of ναυαγεω nauageō from ναυαγος nauagos shipwrecked (ναυς naus ship, αγνυμι agnumi to break). Old and common verb, in N.T. only here and 1 Timothy 1:19. We know nothing of these. The one told in Acts 27 was much later. What a pity that we have no data for all these varied experiences of Paul. Night and day Have I been in the deep (εν τωι βυτωι πεποιηκα en tōi buthōi pepoiēka). Vivid dramatic perfect active indicative of ποιεω poieō “I have done a night and day in the deep.” The memory of it survives like a nightmare. υτος Buthos is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named. [source]
2 Corinthians 12:11For I ought to have been commended by you [εγω γαρ ωπειλον υπ υμων συνιστασται] Explanation of “ye compelled me.” Imperfect active ωπειλον ōpheilon of οπειλω opheilō to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But συνιστασται sunistasthai is present passive infinitive, not aorist or perfect passive. He literally means, “I ought now to be commended by you” instead of having to glorify myself. He repeats his boast already made (2 Corinthians 11:5.), that he is no whit behind “the super-extra apostles” (the Judaizers), “though I am nothing” Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. 1 Corinthians 15:9; 1 Timothy 1:15.). [source]
Galatians 4:13At the first [τὸ πρότερον] Either generally, at an earlier time than the present (as John 6:62; John 9:8; 1 Timothy 1:13), or the first time (as Hebrews 7:27). Here in the latter sense. Paul had visited the Galatians twice before he wrote this letter. [source]
Ephesians 4:12For the work of the ministry [εἰς ἔργον διακονίας] Rev., much better, unto the work of ministering. Εἰς untomarks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of διακονία ministryin the New Testament, is spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; 2 Timothy 4:5. [source]
Philippians 1:23To depart [ἀναλῦσαι] The verb means originally to unloose, undo again. So of Penelope's web: “During the night she undid it” (Homer, “Odyssey,” ii., 105). Of loosing a ship from her moorings: of breaking up a camp. So 2Corinthians href="/desk/?q=2co+5:1&sr=1">2 Corinthians 5:1, where the metaphor is the striking of a tent. Some prefer the nautical image, casting off from shore; but Paul's circumstances naturally suggested military figures; and, what is somewhat strange in the case of one so familiar with the sea, nautical metaphors are rare in his writings. There is one at 1 Timothy 1:19, of those “who concerning the faith have made shipwreck;” at Ephesians 4:14, “tossed as by waves, and borne about by every wind.” Κυβερνήσεις governments 1 Corinthians 12:28(see note), is from κυβερνάω tosteer. [source]
Philippians 4:13In him that strengtheneth me [εν τωι ενδυναμουντι με] Late and rare verb (in lxx) from adjective ενδυναμος endunamos Causative verb to empower, to pour power into one. See same phrase in 1 Timothy 1:12 δυναμις tōi endunamōsanti me (aorist tense here). Paul has such strength so long as Jesus keeps on putting power (dunamis) into him. [source]
Colossians 1:27The hope of glory [ἡ ἐλπὶς τῆς δόξης] Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a hope, to be realized when Christ should appear “the second time unto salvation” (Hebrews 9:28). Compare 1 Timothy 1:1. Glory refers to the glory of the mystery; hence the glory, but with more emphasis upon the idea of the same glory consummated at Christ's coming - the glory which shall be revealed. See Romans 8:18; 2 Corinthians 4:17; 1 Peter 1:7[source]
Colossians 1:27To make known [γνωρισαι] First aorist active infinitive of γνωριζω gnōrizō (from γινωσκω ginōskō). Among the Gentiles This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, “the riches of the glory of this mystery” He feels the high honour keenly and meets the responsibility humbly. Which (ο ho). Grammatical gender (neuter) agreeing with μυστηριου mustēriou (mystery), supported by A B P Vulg., though ος hos (who) agreeing with Χριστος Christos in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of “this mystery” is “Christ in you the hope of glory” (Χριστος εν υμιν η ελπις της δοχης Christos en humin hē elpis tēs doxēs). He is addressing Gentiles, but the idea of εν en here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Ephesians 3:17. He constitutes also the hope of glory for he is the Σεκινα Shekinah of God. Christ is our hope now (1 Timothy 1:1) and the consummation will come (Romans 8:18). [source]
Colossians 1:27Which [ο] Grammatical gender (neuter) agreeing with μυστηριου mustēriou (mystery), supported by A B P Vulg., though ος hos (who) agreeing with Χριστος Christos in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of “this mystery” is “Christ in you the hope of glory” He is addressing Gentiles, but the idea of εν en here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Ephesians 3:17. He constitutes also the hope of glory for he is the Σεκινα Shekinah of God. Christ is our hope now (1 Timothy 1:1) and the consummation will come (Romans 8:18). [source]
1 Thessalonians 1:1Timothy [] Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1,Acts 16:2; comp. 2 Timothy 3:10,2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
1 Thessalonians 2:4To be entrusted with the gospel [πιστευτηναι το ευαγγελιον] First aorist passive infinitive of πιστευω pisteuō common verb for believing, from πιστις pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person. So we speak (ουτως λαλουμεν houtōs laloumen). Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God. Not as pleasing men Dative case with αρεσκω areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5). [source]
2 Thessalonians 1:9Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ] For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10,Isaiah 2:19,Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40,Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
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The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9,Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
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The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
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Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
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There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
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Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47,John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
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Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
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In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11,Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6,Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6,Luke 15:9,Luke 15:32. -DIVIDER-
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In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]
2 Thessalonians 1:3Even as it is meet [κατως αχιον εστιν] Οπειλομεν Opheilomen points to the divine, αχιον axion 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 αχιος axios is from αγω agō to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. For that your faith groweth exceedingly (οτι υπεραυχανει η πιστις υμων hoti huperauxanei hē pistis humōn). Causal use of οτι hoti referring to the obligation stated in οπειλομεν opheilomen The verb υπεραυχανω huperauxanō is one of Paul‘s frequent compounds in υπερ huper (υπερβαινω hupeṙbainō 1 Thessalonians 4:6; υπερεκτεινω hupeṙek̇teinō 2 Corinthians 10:14; υπερεντυγχανω hupeṙeṅtugchanō Romans 8:26; υπερνικαω hupeṙnikaō Romans 8:37; υπερπλεοναζω hupeṙpleonazō 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). Aboundeth Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians. [source]
1 Timothy 6:3Doctrine which is according to godliness [τῇ κατ εὐσέβειαν διδασκαλίᾳ] The phrase only here. See on 1Timothy href="/desk/?q=1ti+1:10&sr=1">1 Timothy 1:10. For εὐσέβεια , on 1 Timothy 2:2. [source]
1 Timothy 6:16Who only hath immortality [ὁ μόνος ἔχων ἀθανασίαν] Comp. ἀφθάρτῳ incorruptible 1 Timothy 1:17. It has been suggested that there is here a possible allusion to the practice of deifying the woman emperors, with an implied protest against paying them divine honors. In the Asian provinces generally, this imperial cultus was organised as the highest and most authoritative religion. Domitian (81-96 a.d.) assumed the titles of “Lord” and “God,” and insisted on being addressed as Dominus et Deus noster in all communications to himself. Trajan (98-117 a.d.) forbade his subjects to address him as “Lord” and “God,” but Pliny (112 a.d.) required the citizens of Bithynia to pay divine honors to Trajan's statue. Hadrian (117-138 a.d.) allowed the worship of his statues. [source]
1 Timothy 6:12Professed a good profession [ὡμολόγησας τὴν καλὴν ὁμολογίαν] Both the verb and the noun in Paul, but this combination only here. For the use of καλός goodsee 1 Timothy 1:18, and 1 Timothy 6:12. Rend. confessed the good confession, and see on your professed subjection, 2 Corinthians 9:13. It is important to preserve the force of the article, a point in which the A.V. is often at fault. [source]
1 Timothy 4:14By prophecy [διὰ προφητείας] See on 1 Timothy 1:18. Προφητείας genitive, not accusative. The meaning is by the medium of prophecy. The reference is to prophetic intimation given to Paul concerning the selection of Timothy for the ministerial office. These prophecies were given by the Holy Spirit who bestowed the “gift”, so that the gift itself and the prophecy concurred in attesting the candidate for ordination. [source]
1 Timothy 4:1Doctrines of devils [διδασκαλίαις δαιμονίων] Better, teachings of demons. Comp. James 3:15. Διδασκαλία teachingoften in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demononly here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20,1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to. [source]
1 Timothy 1:16Believe [πιστευ.ειν] This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God. With ἐπὶ uponand the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6(all citations), and Romans 4:18; Luke 24:25. [source]
1 Timothy 3:9In a pure conscience [ἐν καθαρᾷ συνειδήσει] Comp. 2 Timothy 1:3,2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1,1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7,Titus 2:14; Titus 3:1,Titus 3:8,Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5,1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
1 Timothy 3:16Was received up into glory [ἀνελήμφθη ἐν δόξῃ] Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2,Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7,2 Corinthians 3:8,2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7,Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1,John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
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The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32,John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28,Matthew 7:29). -DIVIDER-
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Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
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In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9,Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
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1 Timothy 3:16Lit. confessedly . N.T.o The mystery of godliness [τὸ τῆς εὐσεβείας μυστήριον] (a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26,Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
1 Timothy 3:16Without controversy [ὁμολογουμένως] Lit. confessedly. N.T.oThe mystery of godliness ( τὸ τῆς εὐσεβείας μυστήριον )(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26,Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
1 Timothy 2:4Come to the knowledge of the truth [εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν] The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21,Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
1 Timothy 1:16In me as chief [εν εμοι πρωτωι] Probably starts with the same sense of πρωτος prōtos as in 1 Timothy 1:15 (rank), but turns to order (first in line). Paul becomes the “specimen” sinner as an encouragement to all who come after him. [source]
1 Timothy 3:1Faithful is the saying [πιστος ο λογος] Here the phrase points to the preceding words (not like 1 Timothy 1:15) and should close the preceding paragraph. [source]
1 Timothy 3:9In a pure conscience [εν καταραι συνειδησει] See note on 1 Timothy 1:19. “The casket in which the jewel is to be kept” (Lock). [source]
1 Timothy 4:9 [] See note on 1 Timothy 1:15 for these very words, but here the phrase points to the preceding words, not to the following as there. [source]
1 Timothy 4:10We labour [κοπιωμεν] Both Pauline words. Because we have set our hope (οτι ελπικαμεν hoti elpikamen). Perfect active indicative of ελπιζω elpizō (Romans 15:12). Saviour of all men See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
1 Timothy 4:10and strive [και αγωνιζομετα] Both Pauline words. Because we have set our hope (οτι ελπικαμεν hoti elpikamen). Perfect active indicative of ελπιζω elpizō (Romans 15:12). Saviour of all men See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
1 Timothy 4:10Saviour of all men [σωτηρ παντων αντρωπων] See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
1 Timothy 5:24Going before unto judgment [προαγουσαι εις κρισιν] See 1 Timothy 1:18 for προαγω proagō The sins are so plain that they receive instant condemnation. And some men also they follow after (τισιν δε και επακολουτουσιν tisin de kai epakolouthousin). Associative instrumental case τισιν tisin with επακολουτουσιν epakolouthousin for which verb see 1 Timothy 5:10, “dog their steps” (Parry) like 1 Peter 2:21, not clearly manifest at first, but come out plainly at last. How true that is of secret sins. [source]
1 Timothy 6:15Who is the blessed and only Potentate [ο μακαριος και μονος δυναστης] “The happy and alone Potentate.” Δυναστης Dunastēs old word, in N.T. only here, Luke 1:52; Acts 8:27 (the Eunuch). See note on 1 Timothy 1:11 for μακαριος makarios The King of kings (ο βασιλευς των βασιλευοντων ho basileus tōn basileuontōn). “The King of those who rule as kings.” Oriental title. So with “Lord of lords.” See note on Revelation 10:6. [source]
1 Timothy 1:15Faithful is the saying [πιστος ο λογος] Five times in the Pastorals (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; Titus 3:8; 2 Timothy 2:11). It will pay to note carefully πιστισ πιστευω πιστος pistisπιστος pisteuōλογος pistos Same use of οτι pistos (trustworthy) applied to αποδοχης logos in Titus 1:9; Revelation 21:5; Revelation 22:6. Here and probably in 2 Timothy 2:11 a definite saying seems to be referred to, possibly a quotation (αχιος hoti) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in John 9:37; John 11:27; John 16:28; John 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 Luke 5:32; John 12:47. [source]
1 Timothy 3:16Great [μεγα] See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 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 First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 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 (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16He who [ος] The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 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 First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 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 (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16Justified in the spirit [εδικαιωτη εν πνευματι] First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 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 First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 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 (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16Preached among the nations [εκηρυχτη εν ετνεσιν] First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 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 (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 4:14The gift that is in thee [του εν σοι χαρισματος] Late word of result from χαριζομαι charizomai in papyri (Preisigke), a regular Pauline word in N.T. (1 Corinthians 1:7; 2 Corinthians 1:11; Romans 1:11; etc.). Here it is God‘s gift to Timothy as in 2 Timothy 1:6. By prophecy (δια προπητειας dia prophēteias). Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. With the laying on of the hands of the presbytery In Acts 13:2., 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 meta does not express instrument or means, but merely accompaniment. In 2 Timothy 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 Timothy 1:3). Επιτεσις Epithesis Πρεσβυτεριον Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]
1 Timothy 6:3Consenteth not [μη προσερχεται] Also condition of first class with μη mē instead of ου ou Προσερχομαι Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 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 hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
2 Timothy 4:5Make full proof of thy ministry [τὴν διακονίαν σου πληροφόρησον] Better, fulfill or fully perform. In Pastorals only here and 2 Timothy 4:17. See on Luke 1:1. In lxx once, Ecclesiastes 8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντες τὴν διακονίαν havingfulfilled their ministration, Acts 12:25: ἐπλήρου τὸν δρόμον wasfulfilling his course, Acts 13:25, and τὸν δρόμον Ihave finished the course, 2 Timothy 4:7. For διακονίαν ministrysee on 1 Timothy 1:12. [source]
2 Timothy 4:3Sound doctrine [τῆς ὑγιαινούσης διδασκαλίας] Or healthful teaching. The A.V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general. See on 1 Timothy 1:10. [source]
2 Timothy 2:19The foundation of God standeth sure [ὁ στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν] Wrong. Στερεὸς sureis attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N.T.o Θεμέλιος foundationis an adjective, and λίθος stoneis to be supplied. It is not to be taken by metonymy for οἰκία house(2 Timothy 2:20), but must be interpreted consistently with it, and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation. By “the sure foundation of God” is meant the church, which is “the pillar and stay of the truth” (1 Timothy 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of “the sound teaching” (1 Timothy 1:10), which is “according to godliness” (1 Timothy 6:3), and which is deposited in it. “The mystery of godliness “ is intrusted to it (1 Timothy 3:16). Its servants possess “the mystery of the faith” (1 Timothy 3:9). In 1 Corinthians 3:11, Christ is represented as “ the chief corner-stone.” In Ephesians 2:20, the church is built “upon the foundation of the apostles and prophets,” with Christ as the corner-stone, and grows into a “holy temple ( ναὸν ) in the Lord.” Here, the church itself is the foundation, and the building is conceived as a great dwelling-house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1 Corinthians 3:16,1 Corinthians 3:17. Στερεός firmonly here, Hebrews 5:12,Hebrews 5:14, and 1 Peter 5:9(note). Ἕστηκεν standethin contrast with overthrow (2 Timothy 2:18). [source]
2 Timothy 2:11It is a faithful saying [] Better, faithful is the saying. See on 1 Timothy 1:15. It refers to what precedes - the eternal glory of those who are raised with Christ (2 Timothy 2:8) which stimulates to endurance of sufferings for the gospel. [source]
2 Timothy 1:3I thank God [χάριν ἔχω τῷ θεῷ] Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ Igive thanks (not in Pastorals) or εὐλογητὸς ὁ θεός blessedbe God (not in Pastorals). The phrase χάριν ἔχω is a Latinism, habere gratiam, of which several are found in Pastorals. [source]
2 Timothy 1:12That which I have committed [τὴν παραθήκην μου] More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
2 Timothy 2:2Among many witnesses [δια πολλων μαρτυρων] Plutarch has δια dia 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 dia 1 Thessalonians 4:2; 2 Corinthians 2:4; Romans 2:27; Romans 14:20. Paul in 1 Corinthians 15:1-8 gives many witnesses of the resurrection of Christ. Commit thou (παρατου parathou). Second aorist middle imperative of παρατιτημι paratithēmi (1 Timothy 1:18) to deposit, same metaphor as παρατηκη parathēkē in 2 Timothy 1:12,2 Timothy 1:14. “Deposit thou.” Faithful “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also 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. [source]
2 Timothy 2:2Faithful [πιστοις] “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also 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. [source]
2 Timothy 2:3As 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 1 Corinthians 9:7; 2 Corinthians 10:3.; 1 Timothy 1:18. In Philemon 2:25 he called Epaphroditus “my fellow-soldier” (συνστρατιωτην μου sunstratiōtēn mou) as he did Archippus in Philemon 1:2. [source]
2 Timothy 2:11Faithful is the saying [πιστος ο λογος] The saying which follows here though it can refer to the preceding as in 1 Timothy 4:9. See note on 1 Timothy 1:15. It is possible that from here to the end of 2 Timothy 2:13 we have the fragment of an early hymn. There are four conditions in these verses (2 Timothy 2:11), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in 2 Thessalonians 1:5; 1 Corinthians 4:8; 2 Corinthians 7:3; Romans 6:3-8; Colossians 3:1-4. Note the compounds with συν sun For υπομενομεν hupomenomen (we endure) see note on 1 Corinthians 13:7 and for απιστουμεν apistoumen (we are faithless) see note on Romans 3:3. The verb αρνεομαι arneomai to deny Here in 2 Timothy 2:13 it has the notion of proving false to oneself, a thing that Christ “cannot” (ου δυναται ou dunatai) do. [source]
2 Timothy 3:2Lovers of money [αλαζονες] Old compound adjective, in N.T. only here and Luke 16:14. See note on 1 Timothy 6:10. Boastful (υπερηπανοι alazones). Old word for empty pretender, in N.T. only here and Romans 1:30. Haughty See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
2 Timothy 3:2Haughty [βλασπημοι] See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
Titus 1:3In the message [εν κηρυγματι] See note on 1 Corinthians 1:21; 1 Corinthians 2:4 for this word, the human proclamation (preaching) of God‘s word. Wherewith I was intrusted (ο επιστευτην ho episteuthēn). Accusative relative ο ho retained with the first aorist passive indicative of πιστευω pisteuō as in 1 Timothy 1:11. See note on 1 Timothy 2:7. Of God our Saviour In Titus 1:4 he applies the words “του σωτηρος ημων tou sōtēros hēmōn ” to Christ. In Titus 2:13 he applies both τεου theou and σωτηρος sōtēros to Christ. [source]
Titus 1:3Wherewith I was intrusted [ο επιστευτην] Accusative relative ο ho retained with the first aorist passive indicative of πιστευω pisteuō as in 1 Timothy 1:11. See note on 1 Timothy 2:7. [source]
Titus 1:9The faithful word [του πιστου λογου] See note on 1 Timothy 1:15; 1 Timothy 6:3; Romans 16:17. Some would see a reference here to Christ as the Personal Logos. That he may be able (ινα δυνατος ηι hina dunatos ēi). Final clause with present active subjunctive. Paul several times uses δυνατος ειμι dunatos eimi in the sense of δυναμαι dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). The gainsayers Present active participle of αντιλεγω antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
Titus 1:12Liars [πσευσται] See note on 1 Timothy 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 τηρια kaka thēria). “Wicked wild beasts.” Lock asks if the Minotaur was partly responsible. Idle gluttons “Idle bellies.” Blunt and forceful. See note on Philemon 3:19 “whose god is the belly” Both words give the picture of the sensual gormandizer. [source]
Titus 1:13Sharply [αποτομως] Old adverb from αποτομος apotomos (from αποτεμνω apotemnō to cut off), in N.T. only here and 2 Corinthians 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 hina hugiainōsin). Final clause with ινα hina and present active subjunctive of υγιαινω hugiainō for which verb see note on 1 Timothy 1:10. [source]
Titus 1:13That they may be sound [ινα υγιαινωσιν] Final clause with ινα hina and present active subjunctive of υγιαινω hugiainō for which verb see note on 1 Timothy 1:10. [source]
Titus 3:4His love toward man [η πιλαντρωπια] “The philanthrophy of God our Saviour.” Old word from πιλαντρωπος philanthrōpos for love of mankind, in N.T. only here and Acts 28:2. Appeared (επεπανη epephanē). See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ sōtēr with τεος theos (God). [source]
Titus 3:4Appeared [επεπανη] See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ sōtēr with τεος theos (God). [source]
Titus 1:1Which is after godliness [τῆς κατ ' εὐσέβειαν] Or according to godliness. Comp. 1 Timothy 6:3. This addition describes the peculiar and essential character of the truth which is held and known by God's elect, namely, that it is concerned with the fear and obedience of God - all that constitutes true piety. See on 1 Timothy 1:10. [source]
Titus 1:12Liars [ψεῦσται] In Pastorals here and 1 Timothy 1:10. Once in Paul, Romans 3:4. Mostly in John. The Cretan habit of lying passed into a verb, κρητίζειν tospeak like a Cretan = to lie: also into a noun, κρητισμός Cretan behavior = lying. Similarly, the licentiousness of Corinth appeared in the verb κορινθιάζεσθαι topractice whoredom, and in the noun κορινθιαστής awhoremonger. Comp. Ov. Artis Amat. i. 296.“non hoc, centum quae sustinet urbesQuamvis sit mendax, Creta negare potest.”“Crete, which a hundred cities doth maintain,Cannot deny this, though to lying given.”A familiar saying was τρία κάππα κάκιστα thethree worst K's, Κρῆτες, Καππάδοκαι, Κίλικες CretansCappadocians, Cilicians. [source]
Titus 1:3Which is committed unto me [ὃ ἐπιστεύθην ἐγὼ] Betters wherewith I was intrusted. See on 1 Timothy 1:11. [source]
Titus 3:9Vain [μάταιοι] Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17(note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή aprayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling 1 Timothy 1:6; ματαιολόγοι vaintalkers, 1 Timothy 1:10; ματαιότης vanity Romans 8:20; Ephesians 4:17; ἐματαιώθησαν weremade vain, Romans 1:21; μάτην invain, Matthew 15:9. [source]
Hebrews 11:27As seeing him who is invisible [τὸν ἀόρατον ὡς ὁρῶν] Since he saw, etc. The emphasis is on invisible, pointing back to the introductory definition of faith. The word is used of God, Colossians 1:15; 1 Timothy 1:17. [source]
Hebrews 7:18There is verily a disannulling of the commandment going before [ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς] Verily is superfluous. Ἀθέτησις only here and Hebrews 9:26; a very few times in lxx: The fundamental idea is the doing away of something established ( θετόν ). The verb ἀθετεῖν tomake void, do away with, is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula εἰς ἀθίτησιν καὶ ἀκύρωσιν forannulling and canceling. Προαγούσης ἐντολῆς rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Hebrews 7:16is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1 Timothy 1:18; 1 Timothy 5:24. [source]
Hebrews 1:2By whom also he made the worlds [δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας] Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
Hebrews 6:19Which [ην] Which hope. What would life be without this blessed hope based on Christ as our Redeemer? As an anchor of the soul Old word, literally in Acts 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 (1 Timothy 1:19). Both sure and steadfast This anchor of hope will not slip (alpha privative and σπαλλω sphallō to totter) or lose its grip That which is within the veil The Holy of Holies, “the inner part of the veil” (the space behind the veil), in N.T. only here and Acts 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters. [source]
Hebrews 7:18A disannulling [ατετησις] Late word from ατετεω atheteō (alpha privative and τιτημι tithēmi), to set aside (Mark 6:26), in N.T. only here and Hebrews 9:26. Common in the papyri in a legal sense of making void. Involved in μετατεσις metathesis (change in Hebrews 7:12). Foregoing Present active participle of προαγω proagō to go before (1 Timothy 1:18). Because of its weakness Neuter abstract adjective with article for quality as in Hebrews 7:7 with δια dia and accusative case for reason. Unprofitableness Old compound (alpha privative and οπελος ophelos) useless, and neuter singular like αστενες asthenes In N.T. only here and Titus 3:9. [source]
James 2:7The honourable name [το καλον ονομα] “The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14,1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
1 Peter 1:7That might be found [ινα ευρετηι] Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō 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 και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7,Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 4:19Commit their souls [παρατιτεστωσαν τας πσυχας] Present (continuous) middle imperative third plural of παρατιτημι paratithēmi old word, a banking figure, to deposit, as in 1 Timothy 1:18; 2 Timothy 2:2, the word used by Jesus as he died (Luke 23:46).In well-doing (εν αγατοποιιαι en agathopoiiāi). Late and rare word, only here in N.T., from αγατοποιεω agathopoieō (1 Peter 2:15,1 Peter 2:20). [source]
1 Peter 1:7Being more precious [πολυτιμοτερον] No word for “being” Ablative case after the comparative adjective.That perisheth Present middle articular participle of απολλυμι apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου chrusiou) of δοκιμαζω dokimazō (common verb for testing metals) with δε de 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 Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō 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 και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7,Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:7That perisheth [του απολλυμενου] Present middle articular participle of απολλυμι apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου chrusiou) of δοκιμαζω dokimazō (common verb for testing metals) with δε de 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 Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō 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 και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7,Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 4:11Speaking as it were oracles of God [ως λογια τεου] No predicate in this conclusion of the condition. For λογια τεου logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον Logion (old word) is a diminutive of λογος logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5,2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 John 4:14The Savior of the world [] See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
3 John 1:2In all things [περι παντων] To be taken with ευοδουσται euodousthai and like περι peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι euchomai with accusative of general reference σε se (as to thee). Ευοδοω Euodoō is old verb (from ευοδος euodos ευ eu and οδος hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
3 John 1:2Be in health [υγιαινειν] In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
3 John 1:4Joy [χαραν] B reads χαριν charin (grace).Than this (τουτων toutōn). Ablative neuter plural after the comparative.To hear of Object clause (epexegetic) with ινα hina and ακουω akouō the present active subjunctive (keep on hearing of) in apposition with τουτων toutōn in truth As in 2 John 1:4, which see. By the use of τεκνα tekna John may mean that Gaius is one of his converts (1 Timothy 1:1). [source]
3 John 1:4To hear of [ινα ακουω] Object clause (epexegetic) with ινα hina and ακουω akouō the present active subjunctive (keep on hearing of) in apposition with τουτων toutōn in truth As in 2 John 1:4, which see. By the use of τεκνα tekna John may mean that Gaius is one of his converts (1 Timothy 1:1). [source]
Revelation 1:6Glory and dominion [ἡ δόξα καὶ τὸ κράτος] Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9,Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6,Ephesians 1:12,Ephesians 1:14,Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18,Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]
Revelation 15:3And the song of the Lamb [την ωιδην του αρνιου] A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: “great” (μεγαλα megala) from Psalm 111:2, “wonderful” (ταυμαστα thaumasta) from Psalm 139:14, “O Lord God the Almighty” (Κυριε ο τεος ο παντοκρατωρ Kurie ho theos ho pantokratōr) from Amos 4:13 (Revelation 4:8), “righteous and true” (δικαιαι και αλητιναι dikaiai kai alēthinai) from Deuteronomy 32:4, “Thou King of the ages” (ο βασιλευς των αιωνων ho basileus tōn aiōnōn) like Jeremiah 10:10; 1 Timothy 1:17. Some MSS. have “the king of the saints” and some “the king of the nations,” like Jeremiah 10:7. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah. [source]
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
Greek Commentary for 1 Timothy 1:1
A late Koiné{[28928]}š word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom (“by way of command”) in 1 Corinthians 7:6; 2 Corinthians 8:8; Romans 16:26; 1 Timothy 1:1; Titus 1:3. Paul means to say that he is an apostle under orders. [source]
Genitive case with επιταγην epitagēn In the lxx σωτηρ sōtēr (old word from σωζω sōzō 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 Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
This title appears in the salutations of Romans, 1st and 2nd Corinthians, Galatians, Ephesians, Colossians. In Philippians, Paul and Timothy the servants of Jesus Christ. Philemon a prisoner. This formal announcement of apostleship is strange in a private letter. [source]
The phrase in Romans 16:26. Κατ ' ἐπιταγὴν absolutely, by commandment, 1 Corinthians 7:6, 2 Corinthians 8:8. Paul uses διὰ θελήματος θεοῦ bythe will of God. See 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1. Comp. 2 Timothy 1:1. [source]
Comp. Luke 1:47; Judges 1:25. oP. Six times in the Pastorals. Used of both God and Christ (see Titus 1:3, Titus 1:4; Titus 2:10, Titus 2:13; Titus 3:4, Titus 3:6). The saving of men appears as God's direct will and act, 1 Timothy 2:4; Titus 3:5; 2 Timothy 1:9as Christ's work, 1 Timothy 1:15, comp. 2 Timothy 2:10. In lxx σωτὴρ occurs twenty times, and in all but two instances, of God. [source]
The phrase is unique in N.T. Comp. Colossians 1:27, where, however, the construction is doubtful. Ἑλπὶς hopeis predicated of Christ by Ignatius, Eph. xxi.; Philad. v. The salutation as a whole has no parallel in Paul. [source]
Reverse Greek Commentary Search for 1 Timothy 1:1
Lit., to set beside, since the table was at the side of the guest. A common word for serving up a meal. Compare Luke 10:8; Acts 16:34. From the sense of placing beside, comes that of putting in charge, committing (Luke 12:48; Luke 23:46; 1 Timothy 1:18). Hence the kindred noun παραθήκη (2 Timothy 1:12), a deposit: that which f halve committed. [source]
Both Matthew and Mark use ἰσχύοντες , the strong. This use of the verb in its primary sense, to be in sound health, is found in Luke 7:10; Luke 15:27; and once in John, 3Ep. 3 John 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:13, etc. [source]
Μη Mē expects the negative answer. Εχω χαριν Echō charin to have gratitude toward one, is an old Greek idiom (1 Timothy 1:12; 2 Timothy 1:3; Hebrews 12:28). [source]
Rev., appointed is better, because it divests the word of its conventional meaning. Ordain is from the Latin ordinare, and means to set in order. Thus, Robert of Gloucester's “Chronicle:” “He began to ordain his folk,” i.e., set his people in order. Hakluyt, “Voyages:” “He ordained a boat made of one tree.” The Greek verb means to set, put, or place. Hence of appointing one to service. See 1 Timothy 1:12. Wyc., Matthew 24:47: “Upon all his goods he shall ordain him.” [source]
“God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12, Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
In this relation between the sower and the reaper. The saying Like 1 Timothy 1:15; 1 Timothy 3:1, etc. Probably a proverb that is particularly true “One is the sower and another the reaper.” It is sad when the sower misses the joy of reaping (Job 31:8) and has only the sowing in tears (Psalm 126:5.). This may be the punishment for sin (Deuteronomy 28:30; Micah 6:15). Sometimes one reaps where he has not sown (Deuteronomy 6:11; Joshua 24:13). It is the prerogative of the Master to reap (Matthew 25:26.), but Jesus here lets the disciples share his joy. [source]
A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture, agriculture, and the Grecian games. The statement of Canon Farrar, that he “constantly draws his metaphors from the sights and circumstances immediately around him, ” is rather at variance with his remark that, with one exception, he “cannot find a single word which shows that Paul had even the smallest susceptibility for the works of nature” (“Paul,” i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1 Timothy 1:19; 1 Timothy 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offence. Compare Galatians 2:12; Hebrews 10:38. [source]
Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). [source]
, literally. This Way (ταυτην την οδον tautēn tēn hodon). The very term used for Christianity by Luke concerning Paul‘s persecution (Acts 9:2), which see. Here it “avoids any irritating name for the Christian body” (Furneaux) by using this Jewish terminology. Unto the death Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Acts 13:3) on this mission tour. They commended them to the Lord (παρετεντο αυτους τωι κυριωι parethento autous tōi kuriōi). Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). On whom they had believed Past perfect indicative (without augment) of πιστευω pisteuō They had “trusted” in Jesus (2 Timothy 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems. [source]
Present middle indicative of παρατιτημι paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
Perfect middle indicative of πολιτευω politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
First aorist middle indicative (Koiné{[28928]}š for Attic απεωσατο apeōsato) of απωτεω apōtheō to push away from oneself in middle voice as here, common in old Greek. Again in Acts 7:39; Acts 13:46; Romans 11:1; 1 Timothy 1:19. It is always the man who is doing the wrong who is hard to reconcile. [source]
Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Imperfect passive indicative of ενδυναμοω endunamoō to receive power (late verb), progressive increase in strength as opposition grew. Saul‘s recantation stirred controversy and Saul grew in power. See also Paul in Philemon 4:13; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17; Romans 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Acts 1:8) into Paul who is already filled with the Holy Spirit (Acts 9:17). [source]
This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Lit., abounded over and above. Only here and 2 Corinthians 7:4. Compare ὑπερεπλεόνασε aboundedexceedingly, 1 Timothy 1:14; ὑπερπερισσῶς beyondmeasure, Mark 7:37; ὑπεραυξάνει ; groweth exceedingly, 2 Thessalonians 1:3. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. [source]
Better, “to God alone wise.” See note on 1 Timothy 1:17 without σοπωι sophōi [source]
Old word from πσιτυριζω psithurizō to speak into the ear, to speak secretly, an onomatopoetic word like πσιτυρισμος psithurismos (2 Corinthians 12:20) and only here in N.T. Backbiters (καταλαλους katalalous). Found nowhere else except in Hermas, compound like καταλαλεω katalaleō to talk back (James 4:11), and καταλαλια katalalia talking back (2 Corinthians 12:20), talkers back whether secretly or openly. Hateful to God Old word from τεος theos and στυγεω stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας hubristas). Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ huper and παινομαι phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας alazonas). From αλη alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Old word from τεος theos and στυγεω stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας hubristas). Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ huper and παινομαι phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας alazonas). From αλη alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
It is usual to explain ινα hina here as final, as God‘s ultimate purpose. So Denney who refers to Galatians 3:19.; Romans 7:7. But Chrysostom explains ινα hina here as εκβασις ekbasis (result). This is a proper use of ινα hina in the Koiné{[28928]}š as we have seen. If we take it so here, the meaning is “so that the trespass abounded” (aorist active subjunctive of πλεονασω pleonasō late verb, see note on 2 Thessalonians 1:3; 2 Corinthians 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. Did abound more exceedingly (υπερεπερισσευσεν hupereperisseusen). First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
So the order of words demands. See Romans 7:13 for “death” which finds a lodgment in the body (Lightfoot). If one feels that Paul has exaggerated his own condition, he has only to recall 1 Timothy 1:15 when he describes himself a chief of sinners. He dealt too honestly with himself for Pharisaic complacency to live long. [source]
Rev., better, ministrations. Compare Ephesians 4:12. In the New Testament commonly of spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; and on minister, Matthew 20:26. [source]
There is a play of two hundred words, both being derived from παραδίδωμι togive over. Ordinances is a faulty rendering. Better, Rev., traditions. By these words Paul avoids any possible charge of imposing his own notions upon the Church. He delivers to them what had been delivered to him. Compare 1 Timothy 1:11; 2 Thessalonians 2:15. [source]
See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18. [source]
True superlative, not elative. Explanation of the strong word εκτρωμα ektrōma just used. See note on Ephesians 3:8 where he calls himself “less than the least of all saints” and 1 Timothy 1:15 the “chief” (πρωτος prōtos) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2 Corinthians 11:5., 2 Corinthians 11:23). [source]
Precisely, God‘s kingdom. Be not deceived (μη πλαναστε mē planāsthe). Present passive imperative with negative μη mē Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in 1 Corinthians 6:9, 1 Corinthians 6:10, one with repetition of ουτε oute neither (fornicators, idolaters, adulterers, effeminate, or μαλακοι malakoi abusers of themselves with men or αρσενοκοιται arsenokoitai or sodomites as in 1 Timothy 1:10 a late word for this horrid vice, thieves, covetous), the other with ου ou not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members. [source]
Present passive imperative with negative μη mē Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in 1 Corinthians 6:9, 1 Corinthians 6:10, one with repetition of ουτε oute neither (fornicators, idolaters, adulterers, effeminate, or μαλακοι malakoi abusers of themselves with men or αρσενοκοιται arsenokoitai or sodomites as in 1 Timothy 1:10 a late word for this horrid vice, thieves, covetous), the other with ου ou not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members. [source]
An unfortunate translation, especially in view of the conventional sense of able. The verb ἱκανόω from ἱκανός sufficient(see on Romans 15:23), means to make sufficient or fit. It occurs only here and Colossians 1:12. The correct sense is given by Rev., hath made us sufficient as ministers. Compare enabled ( ἐνδυναμώσαντι ), 1 Timothy 1:12. [source]
Στρατεια Strateia (old word, in N.T. only here and 1 Timothy 1:18) is campaign and not army as some MSS. have But both στρατεια strateia and στρατια stratia occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For οπλα hopla (Latin arma) see note on 2 Corinthians 6:7; note on Romans 6:13; note on Romans 13:12. [source]
First aorist active of ναυαγεω nauageō from ναυαγος nauagos shipwrecked Old and common verb, in N.T. only here and 1 Timothy 1:19. We know nothing of these. The one told in Acts 27 was much later. What a pity that we have no data for all these varied experiences of Paul. [source]
Once for all απαχ hapax means. At Lystra (Acts 14:5-19). On λιταζω lithazō Koiné{[28928]}š verb from λιτος lithos see note on Acts 5:26. Thrice I suffered shipwreck (τρις εναυαγησα tris enauagēsa). First aorist active of ναυαγεω nauageō from ναυαγος nauagos shipwrecked (ναυς naus ship, αγνυμι agnumi to break). Old and common verb, in N.T. only here and 1 Timothy 1:19. We know nothing of these. The one told in Acts 27 was much later. What a pity that we have no data for all these varied experiences of Paul. Night and day Have I been in the deep (εν τωι βυτωι πεποιηκα en tōi buthōi pepoiēka). Vivid dramatic perfect active indicative of ποιεω poieō “I have done a night and day in the deep.” The memory of it survives like a nightmare. υτος Buthos is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named. [source]
Explanation of “ye compelled me.” Imperfect active ωπειλον ōpheilon of οπειλω opheilō to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But συνιστασται sunistasthai is present passive infinitive, not aorist or perfect passive. He literally means, “I ought now to be commended by you” instead of having to glorify myself. He repeats his boast already made (2 Corinthians 11:5.), that he is no whit behind “the super-extra apostles” (the Judaizers), “though I am nothing” Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. 1 Corinthians 15:9; 1 Timothy 1:15.). [source]
Against such virtues there is no law to condemn them. The law can bring no charge against them. Comp. 1 Timothy 1:9, 1 Timothy 1:10. [source]
Either generally, at an earlier time than the present (as John 6:62; John 9:8; 1 Timothy 1:13), or the first time (as Hebrews 7:27). Here in the latter sense. Paul had visited the Galatians twice before he wrote this letter. [source]
For similar doxologies see Romans 9:5; Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17. [source]
Lit. unto the ages of the ages. See additional note on 2 Thessalonians 1:9, and comp. Romans 16:27; Philemon 4:20; 1 Timothy 1:17; 2 Timothy 4:18. Often in Revelation. In lxx. habitually in the singular: see Psalm 89:29; 110:3,30. In the doxology the whole period of duration is conceived as a succession of cycles. [source]
No verb in the Greek. For like doxologies see note on Romans 9:5; note on Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17. [source]
Rev., much better, unto the work of ministering. Εἰς untomarks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of διακονία ministryin the New Testament, is spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; 2 Timothy 4:5. [source]
The verb means originally to unloose, undo again. So of Penelope's web: “During the night she undid it” (Homer, “Odyssey,” ii., 105). Of loosing a ship from her moorings: of breaking up a camp. So 2Corinthians href="/desk/?q=2co+5:1&sr=1">2 Corinthians 5:1, where the metaphor is the striking of a tent. Some prefer the nautical image, casting off from shore; but Paul's circumstances naturally suggested military figures; and, what is somewhat strange in the case of one so familiar with the sea, nautical metaphors are rare in his writings. There is one at 1 Timothy 1:19, of those “who concerning the faith have made shipwreck;” at Ephesians 4:14, “tossed as by waves, and borne about by every wind.” Κυβερνήσεις governments 1 Corinthians 12:28(see note), is from κυβερνάω tosteer. [source]
Late and rare verb (in lxx) from adjective ενδυναμος endunamos Causative verb to empower, to pour power into one. See same phrase in 1 Timothy 1:12 δυναμις tōi endunamōsanti me (aorist tense here). Paul has such strength so long as Jesus keeps on putting power (dunamis) into him. [source]
Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a hope, to be realized when Christ should appear “the second time unto salvation” (Hebrews 9:28). Compare 1 Timothy 1:1. Glory refers to the glory of the mystery; hence the glory, but with more emphasis upon the idea of the same glory consummated at Christ's coming - the glory which shall be revealed. See Romans 8:18; 2 Corinthians 4:17; 1 Peter 1:7 [source]
Only here in the New Testament, but found in Septuagint. The compound ( ἐνδυναμόω to make strong ) is frequent in Paul, Romans 4:20; Ephesians 6:10; Philemon 4:13; 1 Timothy 1:12. [source]
First aorist active infinitive of γνωριζω gnōrizō (from γινωσκω ginōskō). Among the Gentiles This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, “the riches of the glory of this mystery” He feels the high honour keenly and meets the responsibility humbly. Which (ο ho). Grammatical gender (neuter) agreeing with μυστηριου mustēriou (mystery), supported by A B P Vulg., though ος hos (who) agreeing with Χριστος Christos in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of “this mystery” is “Christ in you the hope of glory” (Χριστος εν υμιν η ελπις της δοχης Christos en humin hē elpis tēs doxēs). He is addressing Gentiles, but the idea of εν en here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Ephesians 3:17. He constitutes also the hope of glory for he is the Σεκινα Shekinah of God. Christ is our hope now (1 Timothy 1:1) and the consummation will come (Romans 8:18). [source]
Grammatical gender (neuter) agreeing with μυστηριου mustēriou (mystery), supported by A B P Vulg., though ος hos (who) agreeing with Χριστος Christos in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of “this mystery” is “Christ in you the hope of glory” He is addressing Gentiles, but the idea of εν en here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Ephesians 3:17. He constitutes also the hope of glory for he is the Σεκινα Shekinah of God. Christ is our hope now (1 Timothy 1:1) and the consummation will come (Romans 8:18). [source]
Used of the object of hope, as Colossians 1:5; 1 Timothy 1:1; Hebrews 6:18. [source]
Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Luke href="/desk/?q=lu+6:20&sr=1">Luke 6:20. Δόξα gloryis not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, Romans 2:10: brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; Romans 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3; Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. [source]
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
First aorist passive infinitive of πιστευω pisteuō common verb for believing, from πιστις pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person. So we speak (ουτως λαλουμεν houtōs laloumen). Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God. Not as pleasing men Dative case with αρεσκω areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5). [source]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER- -DIVIDER- The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER- In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER- -DIVIDER- The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER- -DIVIDER- Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER- -DIVIDER- There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER- -DIVIDER- Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER- -DIVIDER- Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER- Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER- -DIVIDER- In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER- -DIVIDER- In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]
Οπειλομεν Opheilomen points to the divine, αχιον axion 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 αχιος axios is from αγω agō to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. For that your faith groweth exceedingly (οτι υπεραυχανει η πιστις υμων hoti huperauxanei hē pistis humōn). Causal use of οτι hoti referring to the obligation stated in οπειλομεν opheilomen The verb υπεραυχανω huperauxanō is one of Paul‘s frequent compounds in υπερ huper (υπερβαινω hupeṙbainō 1 Thessalonians 4:6; υπερεκτεινω hupeṙek̇teinō 2 Corinthians 10:14; υπερεντυγχανω hupeṙeṅtugchanō Romans 8:26; υπερνικαω hupeṙnikaō Romans 8:37; υπερπλεοναζω hupeṙpleonazō 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). Aboundeth Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians. [source]
The phrase only here. See on 1Timothy href="/desk/?q=1ti+1:10&sr=1">1 Timothy 1:10. For εὐσέβεια , on 1 Timothy 2:2. [source]
Rev. bereft of the truth. In N.T. commonly of defrauding, Mark 10:19; 1 Corinthians 6:7, 1 Corinthians 6:8; 1 Corinthians 7:5. The implication is that they once possessed the truth. They put it away from themselves (1 Timothy 1:19; Titus 1:14). Here it is represented as taken away from them. Comp. Romans 1:8. [source]
Comp. ἀφθάρτῳ incorruptible 1 Timothy 1:17. It has been suggested that there is here a possible allusion to the practice of deifying the woman emperors, with an implied protest against paying them divine honors. In the Asian provinces generally, this imperial cultus was organised as the highest and most authoritative religion. Domitian (81-96 a.d.) assumed the titles of “Lord” and “God,” and insisted on being addressed as Dominus et Deus noster in all communications to himself. Trajan (98-117 a.d.) forbade his subjects to address him as “Lord” and “God,” but Pliny (112 a.d.) required the citizens of Bithynia to pay divine honors to Trajan's statue. Hadrian (117-138 a.d.) allowed the worship of his statues. [source]
Both the verb and the noun in Paul, but this combination only here. For the use of καλός goodsee 1 Timothy 1:18, and 1 Timothy 6:12. Rend. confessed the good confession, and see on your professed subjection, 2 Corinthians 9:13. It is important to preserve the force of the article, a point in which the A.V. is often at fault. [source]
See on 1 Timothy 1:18. Προφητείας genitive, not accusative. The meaning is by the medium of prophecy. The reference is to prophetic intimation given to Paul concerning the selection of Timothy for the ministerial office. These prophecies were given by the Holy Spirit who bestowed the “gift”, so that the gift itself and the prophecy concurred in attesting the candidate for ordination. [source]
Better, teachings of demons. Comp. James 3:15. Διδασκαλία teachingoften in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demononly here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20, 1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to. [source]
Better, faithful is the saying. See on 1 Timothy 1:15. [source]
These Epistles deal much with the divine attributes. See 1 Timothy 1:17; 1 Timothy 6:13, 1 Timothy 6:15, 1 Timothy 6:16; 1 Timothy 3:15; 1 Timothy 4:10; 2 Timothy 2:13; Titus 1:2. [source]
PastoCompare ἀποδοχή acceptation 1 Timothy 1:15, and Paul's εὐρόσδεκτος acceptable Romans 15:16, Romans 15:31; 2 Corinthians 6:2; 2 Corinthians 7:12. [source]
See on 1 Peter 1:3, and see on sound doctrine, 1 Timothy 1:10. oP. Mostly in the Pastorals. [source]
Better, not to teach a different doctrine. For ἕτερος differentsee on Galatians 1:6. The verb Pastoolxx. oClass. The charge is not to teach anything contrary to the sound teaching (1 Timothy 1:10) or irreconcilable with it. Comp. Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. [source]
This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God. With ἐπὶ uponand the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6(all citations), and Romans 4:18; Luke 24:25. [source]
For faith as treated in the Pastorals, see Introduction, and sound doctrine, 1 Timothy 1:10. [source]
Comp. 1 Timothy 1:16. In speaking of his conversion, Paul uses χάρις graceSee 1 Timothy 1:14, and the apostleship he speaks of himself as one who has obtained mercy ( ἠλεημένος ) of the Lord to be faithful. 1 Corinthians 7:25; comp. 2 Corinthians 4:1. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
Comp. Luke 1:47; Judges 1:25. oP. Six times in the Pastorals. Used of both God and Christ (see Titus 1:3, Titus 1:4; Titus 2:10, Titus 2:13; Titus 3:4, Titus 3:6). The saving of men appears as God's direct will and act, 1 Timothy 2:4; Titus 3:5; 2 Timothy 1:9as Christ's work, 1 Timothy 1:15, comp. 2 Timothy 2:10. In lxx σωτὴρ occurs twenty times, and in all but two instances, of God. [source]
(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
Lit. confessedly. N.T.oThe mystery of godliness ( τὸ τῆς εὐσεβείας μυστήριον )(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21, Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
A late Koiné{[28928]}š word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom (“by way of command”) in 1 Corinthians 7:6; 2 Corinthians 8:8; Romans 16:26; 1 Timothy 1:1; Titus 1:3. Paul means to say that he is an apostle under orders. [source]
So twice already in 1 Timothy 1:1 and as usual in the later Epistles (Colossians 1:1; Ephesians 1:1). [source]
First aorist active articular participle of ενδυναμοω endunamoō Late verb, but regular Pauline idiom (Romans 4:20; Philemon 4:13; Ephesians 6:10; 1 Timothy 1:12; 2 Timothy 4:17). Appointing me to his service (τεμενος εις διακονιαν themenos eis diakonian). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
Probably starts with the same sense of πρωτος prōtos as in 1 Timothy 1:15 (rank), but turns to order (first in line). Paul becomes the “specimen” sinner as an encouragement to all who come after him. [source]
Here the phrase points to the preceding words (not like 1 Timothy 1:15) and should close the preceding paragraph. [source]
See note on 1 Timothy 1:19. “The casket in which the jewel is to be kept” (Lock). [source]
First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. [source]
See note on 1 Timothy 1:15 for these very words, but here the phrase points to the preceding words, not to the following as there. [source]
Both Pauline words. Because we have set our hope (οτι ελπικαμεν hoti elpikamen). Perfect active indicative of ελπιζω elpizō (Romans 15:12). Saviour of all men See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
Both Pauline words. Because we have set our hope (οτι ελπικαμεν hoti elpikamen). Perfect active indicative of ελπιζω elpizō (Romans 15:12). Saviour of all men See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
See note on 1 Timothy 1:1 for σωτηρ sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28). Specially of them that believe (μαλιστα πιστων malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10. [source]
Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. [source]
See 1 Timothy 1:18 for προαγω proagō The sins are so plain that they receive instant condemnation. And some men also they follow after (τισιν δε και επακολουτουσιν tisin de kai epakolouthousin). Associative instrumental case τισιν tisin with επακολουτουσιν epakolouthousin for which verb see 1 Timothy 5:10, “dog their steps” (Parry) like 1 Peter 2:21, not clearly manifest at first, but come out plainly at last. How true that is of secret sins. [source]
See note on 1 Timothy 1:10 for υγιαινω hugiainō [source]
“The happy and alone Potentate.” Δυναστης Dunastēs old word, in N.T. only here, Luke 1:52; Acts 8:27 (the Eunuch). See note on 1 Timothy 1:11 for μακαριος makarios The King of kings (ο βασιλευς των βασιλευοντων ho basileus tōn basileuontōn). “The King of those who rule as kings.” Oriental title. So with “Lord of lords.” See note on Revelation 10:6. [source]
See Psalm 104:2. Late compound verbal adjective Here only in N.T. Literary Koiné{[28928]}š word. Nor can see (αορατον oude idein dunatai). See aoraton in Colossians 1:15 and also John 1:18; Matthew 11:27. The “amen” marks the close of the doxology as in 1 Timothy 1:17. [source]
Five times in the Pastorals (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; Titus 3:8; 2 Timothy 2:11). It will pay to note carefully πιστισ πιστευω πιστος pistisπιστος pisteuōλογος pistos Same use of οτι pistos (trustworthy) applied to αποδοχης logos in Titus 1:9; Revelation 21:5; Revelation 22:6. Here and probably in 2 Timothy 2:11 a definite saying seems to be referred to, possibly a quotation (αχιος hoti) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in John 9:37; John 11:27; John 16:28; John 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 Luke 5:32; John 12:47. [source]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 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 First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 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 (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 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 First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 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 (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
See aoraton in Colossians 1:15 and also John 1:18; Matthew 11:27. The “amen” marks the close of the doxology as in 1 Timothy 1:17. [source]
First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 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 First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 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 (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 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 (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
Late word of result from χαριζομαι charizomai in papyri (Preisigke), a regular Pauline word in N.T. (1 Corinthians 1:7; 2 Corinthians 1:11; Romans 1:11; etc.). Here it is God‘s gift to Timothy as in 2 Timothy 1:6. By prophecy (δια προπητειας dia prophēteias). Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. With the laying on of the hands of the presbytery In Acts 13:2., 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 meta does not express instrument or means, but merely accompaniment. In 2 Timothy 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 Timothy 1:3). Επιτεσις Epithesis Πρεσβυτεριον Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]
Also condition of first class with μη mē instead of ου ou Προσερχομαι Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 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 hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
Better, fulfill or fully perform. In Pastorals only here and 2 Timothy 4:17. See on Luke 1:1. In lxx once, Ecclesiastes 8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντες τὴν διακονίαν havingfulfilled their ministration, Acts 12:25: ἐπλήρου τὸν δρόμον wasfulfilling his course, Acts 13:25, and τὸν δρόμον Ihave finished the course, 2 Timothy 4:7. For διακονίαν ministrysee on 1 Timothy 1:12. [source]
Or healthful teaching. The A.V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general. See on 1 Timothy 1:10. [source]
See on 1 Timothy 1:12. [source]
Lit. shewed me much ill -treatment. Comp. 1 Timothy 1:16. [source]
Ἑύχρηστος profitableonly here, 2 Timothy 2:21, Philemon 1:11. For for the ministry rend. for ministering or for service, and see on 1 Timothy 1:12. [source]
See on 1 Timothy 1:13. Better, railers. See also on, βλασφημία blasphemy Mark 7:22. [source]
Comp. Romans 2:16; Romans 16:25, and see 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
Better, when engaged in warfare. Rev. no soldier on service. In Paul, 1 Corinthians 9:7; 2 Corinthians 10:3. In Pastorals only here and 1 Timothy 1:18. [source]
Wrong. Στερεὸς sureis attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N.T.o Θεμέλιος foundationis an adjective, and λίθος stoneis to be supplied. It is not to be taken by metonymy for οἰκία house(2 Timothy 2:20), but must be interpreted consistently with it, and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation. By “the sure foundation of God” is meant the church, which is “the pillar and stay of the truth” (1 Timothy 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of “the sound teaching” (1 Timothy 1:10), which is “according to godliness” (1 Timothy 6:3), and which is deposited in it. “The mystery of godliness “ is intrusted to it (1 Timothy 3:16). Its servants possess “the mystery of the faith” (1 Timothy 3:9). In 1 Corinthians 3:11, Christ is represented as “ the chief corner-stone.” In Ephesians 2:20, the church is built “upon the foundation of the apostles and prophets,” with Christ as the corner-stone, and grows into a “holy temple ( ναὸν ) in the Lord.” Here, the church itself is the foundation, and the building is conceived as a great dwelling-house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17. Στερεός firmonly here, Hebrews 5:12, Hebrews 5:14, and 1 Peter 5:9(note). Ἕστηκεν standethin contrast with overthrow (2 Timothy 2:18). [source]
Better, faithful is the saying. See on 1 Timothy 1:15. It refers to what precedes - the eternal glory of those who are raised with Christ (2 Timothy 2:8) which stimulates to endurance of sufferings for the gospel. [source]
The phrase salvation which is in Christ Jesus, N.T.oFor other collocations with in Christ Jesus in Pastorals, see 1 Timothy 1:14; 1 Timothy 3:13; 2 Timothy 1:1, 2 Timothy 1:9, 2 Timothy 1:13; 2 Timothy 2:3, 2 Timothy 2:15. [source]
Salvation is ascribed to God. See on our Savior, 1 Timothy 1:1. [source]
Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ Igive thanks (not in Pastorals) or εὐλογητὸς ὁ θεός blessedbe God (not in Pastorals). The phrase χάριν ἔχω is a Latinism, habere gratiam, of which several are found in Pastorals. [source]
Pastsoolxx, oClass. See on 1 Timothy 1:16. [source]
See on 1 Timothy 1:16. [source]
That fair, honorable trust, good and beautiful in itself, and honorable to him who receives it. The phrase N.T.oSee on 2 Timothy 1:12. Comp. the good warfare, 1 Timothy 1:18; teaching, 1 Timothy 4:6; fight, 1 Timothy 6:12; confession, 1 Timothy 6:12. [source]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν eucharistein opheilomen (2 Thessalonians 1:3). [source]
See note on 1 Timothy 1:16 for υποτυπωσιν hupotupōsin and note on 1 Timothy 1:10 for υγιαινω hugiainō [source]
Present passive imperative of ενδυναμοω endunamoō See already 1 Timothy 1:12; Romans 4:20; Philemon 4:13; Ephesians 6:10. “Keep on being empowered,” “keep in touch with the power.” [source]
Plutarch has δια dia 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 dia 1 Thessalonians 4:2; 2 Corinthians 2:4; Romans 2:27; Romans 14:20. Paul in 1 Corinthians 15:1-8 gives many witnesses of the resurrection of Christ. Commit thou (παρατου parathou). Second aorist middle imperative of παρατιτημι paratithēmi (1 Timothy 1:18) to deposit, same metaphor as παρατηκη parathēkē in 2 Timothy 1:12, 2 Timothy 1:14. “Deposit thou.” Faithful “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also 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. [source]
Second aorist middle imperative of παρατιτημι paratithēmi (1 Timothy 1:18) to deposit, same metaphor as παρατηκη parathēkē in 2 Timothy 1:12, 2 Timothy 1:14. “Deposit thou.” [source]
“Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also 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. [source]
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 1 Corinthians 9:7; 2 Corinthians 10:3.; 1 Timothy 1:18. In Philemon 2:25 he called Epaphroditus “my fellow-soldier” (συνστρατιωτην μου sunstratiōtēn mou) as he did Archippus in Philemon 1:2. [source]
“No one serving as a soldier.” See note on 1 Corinthians 9:7 for this old verb and 2 Corinthians 10:3; 1 Timothy 1:18 for the metaphorical use. [source]
The humanity of Christ as in Romans 1:3; Philemon 2:7. According to my gospel (κατα το ευαγγελιον μου kata to euaggelion mou). Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
The saying which follows here though it can refer to the preceding as in 1 Timothy 4:9. See note on 1 Timothy 1:15. It is possible that from here to the end of 2 Timothy 2:13 we have the fragment of an early hymn. There are four conditions in these verses (2 Timothy 2:11), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in 2 Thessalonians 1:5; 1 Corinthians 4:8; 2 Corinthians 7:3; Romans 6:3-8; Colossians 3:1-4. Note the compounds with συν sun For υπομενομεν hupomenomen (we endure) see note on 1 Corinthians 13:7 and for απιστουμεν apistoumen (we are faithless) see note on Romans 3:3. The verb αρνεομαι arneomai to deny Here in 2 Timothy 2:13 it has the notion of proving false to oneself, a thing that Christ “cannot” (ου δυναται ou dunatai) do. [source]
Old compound adjective, in N.T. only here and Luke 16:14. See note on 1 Timothy 6:10. Boastful (υπερηπανοι alazones). Old word for empty pretender, in N.T. only here and Romans 1:30. Haughty See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
See note on 1 Timothy 1:13. [source]
See note on 1 Corinthians 1:21; 1 Corinthians 2:4 for this word, the human proclamation (preaching) of God‘s word. Wherewith I was intrusted (ο επιστευτην ho episteuthēn). Accusative relative ο ho retained with the first aorist passive indicative of πιστευω pisteuō as in 1 Timothy 1:11. See note on 1 Timothy 2:7. Of God our Saviour In Titus 1:4 he applies the words “του σωτηρος ημων tou sōtēros hēmōn ” to Christ. In Titus 2:13 he applies both τεου theou and σωτηρος sōtēros to Christ. [source]
Accusative relative ο ho retained with the first aorist passive indicative of πιστευω pisteuō as in 1 Timothy 1:11. See note on 1 Timothy 2:7. [source]
See note on 1 Timothy 1:15; 1 Timothy 6:3; Romans 16:17. Some would see a reference here to Christ as the Personal Logos. That he may be able (ινα δυνατος ηι hina dunatos ēi). Final clause with present active subjunctive. Paul several times uses δυνατος ειμι dunatos eimi in the sense of δυναμαι dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). The gainsayers Present active participle of αντιλεγω antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
See note on 1 Timothy 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 τηρια kaka thēria). “Wicked wild beasts.” Lock asks if the Minotaur was partly responsible. Idle gluttons “Idle bellies.” Blunt and forceful. See note on Philemon 3:19 “whose god is the belly” Both words give the picture of the sensual gormandizer. [source]
Old adverb from αποτομος apotomos (from αποτεμνω apotemnō to cut off), in N.T. only here and 2 Corinthians 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 hina hugiainōsin). Final clause with ινα hina and present active subjunctive of υγιαινω hugiainō for which verb see note on 1 Timothy 1:10. [source]
Final clause with ινα hina and present active subjunctive of υγιαινω hugiainō for which verb see note on 1 Timothy 1:10. [source]
Old verb to be becoming, seemly. See note on 1 Timothy 2:10; Ephesians 5:3. With dative case διδασκαλιαι didaskaliāi Sound (υγιαινουσηι hugiainousēi). Healthful as in Titus 1:13; Titus 2:2; 1 Timothy 1:10, common word in the Pastorals. [source]
Healthful as in Titus 1:13; Titus 2:2; 1 Timothy 1:10, common word in the Pastorals. [source]
“The philanthrophy of God our Saviour.” Old word from πιλαντρωπος philanthrōpos for love of mankind, in N.T. only here and Acts 28:2. Appeared (επεπανη epephanē). See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ sōtēr with τεος theos (God). [source]
See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ sōtēr with τεος theos (God). [source]
Or according to godliness. Comp. 1 Timothy 6:3. This addition describes the peculiar and essential character of the truth which is held and known by God's elect, namely, that it is concerned with the fear and obedience of God - all that constitutes true piety. See on 1 Timothy 1:10. [source]
In Pastorals here and 1 Timothy 1:10. Once in Paul, Romans 3:4. Mostly in John. The Cretan habit of lying passed into a verb, κρητίζειν tospeak like a Cretan = to lie: also into a noun, κρητισμός Cretan behavior = lying. Similarly, the licentiousness of Corinth appeared in the verb κορινθιάζεσθαι topractice whoredom, and in the noun κορινθιαστής awhoremonger. Comp. Ov. Artis Amat. i. 296.“non hoc, centum quae sustinet urbesQuamvis sit mendax, Creta negare potest.”“Crete, which a hundred cities doth maintain,Cannot deny this, though to lying given.”A familiar saying was τρία κάππα κάκιστα thethree worst K's, Κρῆτες, Καππάδοκαι, Κίλικες CretansCappadocians, Cilicians. [source]
Betters wherewith I was intrusted. See on 1 Timothy 1:11. [source]
The trustworthy, reliable word. Comp. 1 Timothy 1:15(note). [source]
See on 1 Timothy 1:1. [source]
Lit. concerning all things. The exact phrase, N.T.oFor analogous use of περὶ comp. Luke 10:40, Luke 10:41; Acts 19:25; 1 Timothy 1:19; 1 Timothy 6:4, 1 Timothy 6:21; 2 Timothy 3:8. [source]
Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17(note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή aprayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling 1 Timothy 1:6; ματαιολόγοι vaintalkers, 1 Timothy 1:10; ματαιότης vanity Romans 8:20; Ephesians 4:17; ἐματαιώθησαν weremade vain, Romans 1:21; μάτην invain, Matthew 15:9. [source]
The same figure is implied 1 Timothy 1:19. [source]
For grace rend. thankfulness. See Luke 17:9; 1 Timothy 1:12; 2 Timothy 1:3. Comp. Psalm 50:23. [source]
Since he saw, etc. The emphasis is on invisible, pointing back to the introductory definition of faith. The word is used of God, Colossians 1:15; 1 Timothy 1:17. [source]
Verily is superfluous. Ἀθέτησις only here and Hebrews 9:26; a very few times in lxx: The fundamental idea is the doing away of something established ( θετόν ). The verb ἀθετεῖν tomake void, do away with, is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula εἰς ἀθίτησιν καὶ ἀκύρωσιν forannulling and canceling. Προαγούσης ἐντολῆς rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Hebrews 7:16is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1 Timothy 1:18; 1 Timothy 5:24. [source]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
Which hope. What would life be without this blessed hope based on Christ as our Redeemer? As an anchor of the soul Old word, literally in Acts 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 (1 Timothy 1:19). Both sure and steadfast This anchor of hope will not slip (alpha privative and σπαλλω sphallō to totter) or lose its grip That which is within the veil The Holy of Holies, “the inner part of the veil” (the space behind the veil), in N.T. only here and Acts 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters. [source]
Late word from ατετεω atheteō (alpha privative and τιτημι tithēmi), to set aside (Mark 6:26), in N.T. only here and Hebrews 9:26. Common in the papyri in a legal sense of making void. Involved in μετατεσις metathesis (change in Hebrews 7:12). Foregoing Present active participle of προαγω proagō to go before (1 Timothy 1:18). Because of its weakness Neuter abstract adjective with article for quality as in Hebrews 7:7 with δια dia and accusative case for reason. Unprofitableness Old compound (alpha privative and οπελος ophelos) useless, and neuter singular like αστενες asthenes In N.T. only here and Titus 3:9. [source]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
“The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
Give in charge as a deposit. Compare Luke 12:48; Acts 20:32; 1 Timothy 1:18. The word is used by Christ in commending his soul to God (Luke 23:46). [source]
Such is the order of the best texts, and so Rev. Glory and honor often occur together in the New Testament, as Romans 2:7, Romans 2:10; 1 Timothy 1:17. Only here with praise. Compare spirit of glory, 1 Peter 4:14. [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō 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 και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17. [source]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
Present (continuous) middle imperative third plural of παρατιτημι paratithēmi old word, a banking figure, to deposit, as in 1 Timothy 1:18; 2 Timothy 2:2, the word used by Jesus as he died (Luke 23:46).In well-doing (εν αγατοποιιαι en agathopoiiāi). Late and rare word, only here in N.T., from αγατοποιεω agathopoieō (1 Peter 2:15, 1 Peter 2:20). [source]
No word for “being” Ablative case after the comparative adjective.That perisheth Present middle articular participle of απολλυμι apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου chrusiou) of δοκιμαζω dokimazō (common verb for testing metals) with δε de 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 Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō 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 και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
Present middle articular participle of απολλυμι apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου chrusiou) of δοκιμαζω dokimazō (common verb for testing metals) with δε de 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 Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō 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 και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
No predicate in this conclusion of the condition. For λογια τεου logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον Logion (old word) is a diminutive of λογος logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
Used in the New Testament both in a physical and moral sense. The former is found only here and in Luke's Gospel. See Luke 5:31; Luke 7:10; Luke 15:27. Paul uses it of soundness in faith or doctrine. See 1 Timothy 1:10; 1 Timothy 6:3; 2 Timothy 1:13; Titus 2:2. Here of Gaius' bodily health, as is shown by soul in the next clause. [source]
To be taken with ευοδουσται euodousthai and like περι peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι euchomai with accusative of general reference σε se (as to thee). Ευοδοω Euodoō is old verb (from ευοδος euodos ευ eu and οδος hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
B reads χαριν charin (grace).Than this (τουτων toutōn). Ablative neuter plural after the comparative.To hear of Object clause (epexegetic) with ινα hina and ακουω akouō the present active subjunctive (keep on hearing of) in apposition with τουτων toutōn in truth As in 2 John 1:4, which see. By the use of τεκνα tekna John may mean that Gaius is one of his converts (1 Timothy 1:1). [source]
Object clause (epexegetic) with ινα hina and ακουω akouō the present active subjunctive (keep on hearing of) in apposition with τουτων toutōn in truth As in 2 John 1:4, which see. By the use of τεκνα tekna John may mean that Gaius is one of his converts (1 Timothy 1:1). [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]
As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God Both God and Christ are thus called σωτηρ sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: “great” (μεγαλα megala) from Psalm 111:2, “wonderful” (ταυμαστα thaumasta) from Psalm 139:14, “O Lord God the Almighty” (Κυριε ο τεος ο παντοκρατωρ Kurie ho theos ho pantokratōr) from Amos 4:13 (Revelation 4:8), “righteous and true” (δικαιαι και αλητιναι dikaiai kai alēthinai) from Deuteronomy 32:4, “Thou King of the ages” (ο βασιλευς των αιωνων ho basileus tōn aiōnōn) like Jeremiah 10:10; 1 Timothy 1:17. Some MSS. have “the king of the saints” and some “the king of the nations,” like Jeremiah 10:7. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah. [source]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι tōi theōi dative case) and to the Lamb (τωι αρνιωι tōi arniōi dative also). Both God and Christ are thus called σωτηρ sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]