1 Corinthians 4:1-13 - Stewards Responsible To Their Lord
At the most the ministers or teachers of God's Gospel are but stewards of the hidden things of God, according to Matthew 13:51-52. They ought not to attract attention to themselves or to the way they purvey their Master's goods. Their prime object is to be faithful to their trust; to make much of the Master and as little as possible of themselves. Paul was not aware that he had violated his Master's confidence, but he could not be content till he had heard the Master's verdict on his life-work. Notice the four courts of appeal-my own judgment, your judgment, man's judgment, and Christ's. The Master will reverse many human judgments, but all will bear witness to the absolute justice of His verdict.
In vivid words the Apostle shows how great was the difference between the ease and self-satisfaction of the Corinthian church and the sorry plight to which he and his fellow-workers were often reduced. Many regarded them as the captives in a conqueror's triumphal procession, who behind the triumphal car were being-marched to death. But it mattered little to them so long as Christ was adored, loved, glorified, and His Kingdom advanced. [source]
Chapter Summary: 1 Corinthians 4
1In what account the apostles ought to be regarded 7We have nothing which we have not received 9The apostles spectacles to the world, angels, and men; 13the filth and offscouring of the world; 15yet our fathers in Christ; 16whom we ought to follow
Greek Commentary for 1 Corinthians 4:2
Here [ωδε] Either here on earth or in this matter. It is always local. [source]
Moreover [λοιπον] Like λοιπον loipon in 1 Corinthians 1:16 which see, accusative of general reference, as for what is left, besides. It is required (ζητειται zēteitai). It is sought. Many MSS. read ζητειτε zēteite ye seek, an easy change as αι ai and ε e came to be pronounced alike (Robertson, Grammar, p. 186). That a man be found faithful Non-final use of ινα hina with first aorist passive subjunctive of ευρισκω heuriskō the result of the seeking Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office. [source]
It is required [ζητειται] It is sought. Many MSS. read ζητειτε zēteite ye seek, an easy change as αι ai and ε e came to be pronounced alike (Robertson, Grammar, p. 186). [source]
That a man be found faithful [ινα πιστος τις ευρετηι] Non-final use of ινα hina with first aorist passive subjunctive of ευρισκω heuriskō the result of the seeking Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office. [source]
It is required [ζητεῖται] Lit., it is sought for; thus agreeing with found in the following clause. [source]
Reverse Greek Commentary Search for 1 Corinthians 4:2
Romans 14:17The kingdom of God [η βασιλεια του τεου] Not the future kingdom of eschatology, but the present spiritual kingdom, the reign of God in the heart, of which Jesus spoke so often. See 1 Corinthians 4:21. Paul scores heavily here, for it is not found in externals like food and drink, but in spiritual qualities and graces. [source]
1 Corinthians 1:16Besides [λοιπον] Accusative of general reference, “as for anything else.” Added to make clear that he is not meaning to omit any one who deserves mention. See also 1 Thessalonians 4:1; 1 Corinthians 4:2; 2 Corinthians 13:11; 2 Timothy 4:8. Ellicott insists on a sharp distinction from το λοιπον to loipon “as for the rest” (2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8; Ephesians 6:10). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Romans 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness. [source]
1 Corinthians 1:18To them that are perishing [τοις μεν απολλυμενοις] Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18,1 Corinthians 1:21,1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 1:18But unto us which are being saved [τοις σωζομενοις ημιν] Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 1:18The power of God [δυναμις τεου] So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 4:3It is a very small thing [εις ελαχιστον εστιν] This predicate use of εις eis is like the Hebrew, but it occurs also in the papyri. The superlative ελαχιστον elachiston is elative, very little, not the true superlative, least. “It counts for very little with me.” That I should be judged of you (ινα υπ υμων ανακριτω hina huph' humōn anakrithō). Same use of ινα hina as in 1 Corinthians 4:2. For the verb (first aorist passive subjunctive of ανακρινω anakrinō) see note on 1 Corinthians 2:14. Paul does not despise public opinion, but he denies “the competency of the tribunal” in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. Or of man‘s judgement Or “by human day,” in contrast to the Lord‘s Day (der Tag) in 1 Corinthians 3:13. “That is the tribunal which the Apostle recognizes; a human tribunal he does not care to satisfy” (Robertson and Plummer). Yea, I judge not mine own self (αλλ ουδε εμαυτον ανακρινω all' oude emauton anakrinō). Αλλα Alla here is confirmatory, not adversative. “I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others” (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself. [source]
1 Corinthians 4:3That I should be judged of you [ινα υπ υμων ανακριτω] Same use of ινα hina as in 1 Corinthians 4:2. For the verb (first aorist passive subjunctive of ανακρινω anakrinō) see note on 1 Corinthians 2:14. Paul does not despise public opinion, but he denies “the competency of the tribunal” in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. [source]
1 Corinthians 4:4Yet [αλλ] Adversative use of αλλα alla Am I not hereby justified (ουκ εν τουτωι δεδικαιωμαι ouk en toutōi dedikaiōmai). Perfect passive indicative of state of completion. Failure to be conscious of one‘s own sins does not mean that one is innocent. Most prisoners plead “not guilty.” Who is the judge of the steward of the mysteries of God? It is the Lord “that judgeth me” (ο ανακρινων με ho anakrinōn me). Probably, who examines me and then passes on my fidelity (πιστος pistos in 1 Corinthians 4:2). [source]
1 Corinthians 4:4Am I not hereby justified [ουκ εν τουτωι δεδικαιωμαι] Perfect passive indicative of state of completion. Failure to be conscious of one‘s own sins does not mean that one is innocent. Most prisoners plead “not guilty.” Who is the judge of the steward of the mysteries of God? It is the Lord “that judgeth me” Probably, who examines me and then passes on my fidelity (πιστος pistos in 1 Corinthians 4:2). [source]
1 Corinthians 5:2And ye are puffed up [και υμεις πεπυσιωμενοι εστε] Emphatic position of υμεις humeis (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb πυσιοω phusioō used already of the partisans in Corinth (1 Corinthians 4:6,1 Corinthians 4:19,1 Corinthians 4:20). Those of the same faction with this scoundrel justified his rascality. [source]
2 Corinthians 10:1By the meekness and gentleness of Christ [δια τες πραυτητος και επιεικιας του Χριστου] This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew 11:29) and felicitated the meek (Matthew 5:5) and he exemplified it abundantly (Luke 23:34). See note on Matthew 5:5 and 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης prautēs with επιεικια epieikia as Paul does here. Matthew Arnold suggested “sweet reasonableness” for επιεικεια epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Acts 24:4 In Greek Ethics the equitable man was called επιεικης epieikēs a man who does not press for the last farthing of his rights (Bernard). Lowly among you (ταπεινος εν υμιν tapeinos en humin). The bad use of ταπεινος tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2,1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness (απων ταρρω apōn tharrō) when away (1 Corinthians 7:16). “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
Galatians 5:22Kindness [ειρηνη] See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7,1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Galatians 5:22Faithfulness [pistis)] Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7,1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Galatians 4:2Stewards [οικονομους] Old word for manager of a household whether freeborn or slave. See note on Luke 12:42 and 1 Corinthians 4:2. Papyri show it as manager of an estate and also as treasurer like Romans 16:23. No example is known where this word is used of one in charge of a minor and no other where both occur together. Until the time appointed of the father (αχρι της προτεσμιας του πατρος achri tēs prothesmias tou patros). Supply ημερας hēmeras (day), for προτεσμιος prothesmios is an old adjective “appointed beforehand” (προ τεσμος proτιτημι thesmos from tithēmi). Under Roman law the tutor had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul‘s illustration at all. [source]
Galatians 5:22Love [αγαπη] Late, almost Biblical word. First as in 1 Corinthians 13:1-13, which see for discussion as superior to πιλια philia and ερως erōs Joy (χαρα chara). Old word. See note on 1 Thessalonians 1:6. Peace See note on 1 Thessalonians 1:1. Long-suffering (makrothumia). See 2 Corinthians 6:6. Kindness See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7,1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
1 Thessalonians 1:5Our gospel [το ευαγγελιον ημων] The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2,1 Thessalonians 2:8,1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4,1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Thessalonians 1:5Not only - but also [ουκμονον αλλα και] Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
2 Timothy 3:5Having denied [ηρνημενοι] Perfect middle participle of αρνεομαι arneomai (see note on Romans 2:11.). Power (δυναμιν dunamin). See 1 Corinthians 4:20. See Romans 1:29-31 for similar description. Turn away Present middle (direct) imperative of αποτρεπω apotrepō “turn thyself away from.” Old verb, only here in N.T. See 4 Maccabees 1:33. [source]
3 John 1:10I will bring to remembrance [υπομνησω] Future active indicative of υπομιμνησκω hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
3 John 1:10Prating against us [πλυαρων ημας] Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
3 John 1:10Not content [μη αρκουμενος] Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
What do the individual words in 1 Corinthians 4:2 mean?
In this casemoreoverit is requiredinthestewardsthatfaithfuloneshall be found
Greek Commentary for 1 Corinthians 4:2
Either here on earth or in this matter. It is always local. [source]
Like λοιπον loipon in 1 Corinthians 1:16 which see, accusative of general reference, as for what is left, besides. It is required (ζητειται zēteitai). It is sought. Many MSS. read ζητειτε zēteite ye seek, an easy change as αι ai and ε e came to be pronounced alike (Robertson, Grammar, p. 186). That a man be found faithful Non-final use of ινα hina with first aorist passive subjunctive of ευρισκω heuriskō the result of the seeking Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office. [source]
It is sought. Many MSS. read ζητειτε zēteite ye seek, an easy change as αι ai and ε e came to be pronounced alike (Robertson, Grammar, p. 186). [source]
Non-final use of ινα hina with first aorist passive subjunctive of ευρισκω heuriskō the result of the seeking Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office. [source]
Lit., it is sought for; thus agreeing with found in the following clause. [source]
Reverse Greek Commentary Search for 1 Corinthians 4:2
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Romans 8:1-13. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Luke 1:47; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Not the future kingdom of eschatology, but the present spiritual kingdom, the reign of God in the heart, of which Jesus spoke so often. See 1 Corinthians 4:21. Paul scores heavily here, for it is not found in externals like food and drink, but in spiritual qualities and graces. [source]
Accusative of general reference, “as for anything else.” Added to make clear that he is not meaning to omit any one who deserves mention. See also 1 Thessalonians 4:1; 1 Corinthians 4:2; 2 Corinthians 13:11; 2 Timothy 4:8. Ellicott insists on a sharp distinction from το λοιπον to loipon “as for the rest” (2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8; Ephesians 6:10). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Romans 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness. [source]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
This predicate use of εις eis is like the Hebrew, but it occurs also in the papyri. The superlative ελαχιστον elachiston is elative, very little, not the true superlative, least. “It counts for very little with me.” That I should be judged of you (ινα υπ υμων ανακριτω hina huph' humōn anakrithō). Same use of ινα hina as in 1 Corinthians 4:2. For the verb (first aorist passive subjunctive of ανακρινω anakrinō) see note on 1 Corinthians 2:14. Paul does not despise public opinion, but he denies “the competency of the tribunal” in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. Or of man‘s judgement Or “by human day,” in contrast to the Lord‘s Day (der Tag) in 1 Corinthians 3:13. “That is the tribunal which the Apostle recognizes; a human tribunal he does not care to satisfy” (Robertson and Plummer). Yea, I judge not mine own self (αλλ ουδε εμαυτον ανακρινω all' oude emauton anakrinō). Αλλα Alla here is confirmatory, not adversative. “I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others” (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself. [source]
Same use of ινα hina as in 1 Corinthians 4:2. For the verb (first aorist passive subjunctive of ανακρινω anakrinō) see note on 1 Corinthians 2:14. Paul does not despise public opinion, but he denies “the competency of the tribunal” in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. [source]
Adversative use of αλλα alla Am I not hereby justified (ουκ εν τουτωι δεδικαιωμαι ouk en toutōi dedikaiōmai). Perfect passive indicative of state of completion. Failure to be conscious of one‘s own sins does not mean that one is innocent. Most prisoners plead “not guilty.” Who is the judge of the steward of the mysteries of God? It is the Lord “that judgeth me” (ο ανακρινων με ho anakrinōn me). Probably, who examines me and then passes on my fidelity (πιστος pistos in 1 Corinthians 4:2). [source]
Perfect passive indicative of state of completion. Failure to be conscious of one‘s own sins does not mean that one is innocent. Most prisoners plead “not guilty.” Who is the judge of the steward of the mysteries of God? It is the Lord “that judgeth me” Probably, who examines me and then passes on my fidelity (πιστος pistos in 1 Corinthians 4:2). [source]
Emphatic position of υμεις humeis (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb πυσιοω phusioō used already of the partisans in Corinth (1 Corinthians 4:6, 1 Corinthians 4:19, 1 Corinthians 4:20). Those of the same faction with this scoundrel justified his rascality. [source]
This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew 11:29) and felicitated the meek (Matthew 5:5) and he exemplified it abundantly (Luke 23:34). See note on Matthew 5:5 and 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης prautēs with επιεικια epieikia as Paul does here. Matthew Arnold suggested “sweet reasonableness” for επιεικεια epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Acts 24:4 In Greek Ethics the equitable man was called επιεικης epieikēs a man who does not press for the last farthing of his rights (Bernard). Lowly among you (ταπεινος εν υμιν tapeinos en humin). The bad use of ταπεινος tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2, 1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness (απων ταρρω apōn tharrō) when away (1 Corinthians 7:16). “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
Comp. 1 Corinthians 4:21. Led by the Spirit of God, whose fruit is meekness (Galatians 5:23). For the combinations of πνεῦμα with genitives, see on Romans 8:4, p. 87. [source]
See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
See 1 Corinthians 4:21; note on 2 Corinthians 10:1. [source]
Old word for manager of a household whether freeborn or slave. See note on Luke 12:42 and 1 Corinthians 4:2. Papyri show it as manager of an estate and also as treasurer like Romans 16:23. No example is known where this word is used of one in charge of a minor and no other where both occur together. Until the time appointed of the father (αχρι της προτεσμιας του πατρος achri tēs prothesmias tou patros). Supply ημερας hēmeras (day), for προτεσμιος prothesmios is an old adjective “appointed beforehand” (προ τεσμος proτιτημι thesmos from tithēmi). Under Roman law the tutor had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul‘s illustration at all. [source]
Late, almost Biblical word. First as in 1 Corinthians 13:1-13, which see for discussion as superior to πιλια philia and ερως erōs Joy (χαρα chara). Old word. See note on 1 Thessalonians 1:6. Peace See note on 1 Thessalonians 1:1. Long-suffering (makrothumia). See 2 Corinthians 6:6. Kindness See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
See note on 1 Thessalonians 1:1. Long-suffering (makrothumia). See 2 Corinthians 6:6. Kindness See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Present infinitive (linear action), and genitive case with adverb αχιως axiōs as in Colossians 1:10 (cf. Philemon 1:27; Ephesians 4:1), like a preposition. Calleth (καλουντος kalountos). Present active participle, keeps on calling. Some MSS. have καλεσαντος kalesantos called. Kingdom (βασιλειαν basileian) here is the future consummation because of glory (δοχαν doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13. [source]
(βασιλειαν basileian) here is the future consummation because of glory (δοχαν doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
The practical virtue. Comp. 1 Corinthians 4:20. It is impossible to overlook the influence of Romans 1:29-31in shaping this catalogue. [source]
N.T.oolxx, oClass. Comp. λογομαχίας disputesof words, 1 Timothy 6:4, and see 1 Corinthians 4:20. [source]
Perfect middle participle of αρνεομαι arneomai (see note on Romans 2:11.). Power (δυναμιν dunamin). See 1 Corinthians 4:20. See Romans 1:29-31 for similar description. Turn away Present middle (direct) imperative of αποτρεπω apotrepō “turn thyself away from.” Old verb, only here in N.T. See 4 Maccabees 1:33. [source]
See 1 Corinthians 4:20. See Romans 1:29-31 for similar description. [source]
Comp. 1 Corinthians 4:1, 1 Corinthians 4:2; 1 Peter 4:10; and see on Romans 16:23; see on Luke 16:1. The phrase N.T.oSelf-willed ( αὐθάδη )Only here and 2 Peter 2:10(note). [source]
Future active indicative of υπομιμνησκω hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]