The Meaning of 2 Corinthians 4:1 Explained

2 Corinthians 4:1

KJV: Therefore seeing we have this ministry, as we have received mercy, we faint not;

YLT: Because of this, having this ministration, according as we did receive kindness, we do not faint,

Darby: Therefore, having this ministry, as we have had mercy shewn us, we faint not.

ASV: Therefore seeing we have this ministry, even as we obtained mercy, we faint not:

KJV Reverse Interlinear

Therefore seeing  we have  this  ministry,  as  we have received mercy,  we faint  not; 

What does 2 Corinthians 4:1 Mean?

Study Notes

Lord Jehovah.
Exodus 34:34 .
changed into transformed. The same Greek word is rendered "transfigured" in Matthew 17:2 ; Mark 9:2 .

Verse Meaning

Paul now returned to the theme of being a minister of the New Covenant ( 2 Corinthians 3:6). Since we have a ministry in which the Spirit opens people"s eyes and transforms their characters we can feel encouraged. Our job is not simply to lay God"s high standards on people, as Moses did, but to provide God"s grace to them as the Holy Spirit"s agents. Paul acknowledged that God has given us this privilege in His mercy, not because we deserve to be the ministers of a superior covenant.
". . . since the glory of the new covenant ministry "remains" ( 2 Corinthians 3:11), as opposed to the old that is "abolished" ( 2 Corinthians 3:11), it is appropriate that the new covenant minister "remains," that Isaiah , "perseveres," "does not give up."" [1]

Context Summary

2 Corinthians 4:1-6 - God's Glory Reflected In Christ
The servant of Christ must never forget that he once needed and obtained mercy. This will sustain him in many an hour when heart and flesh fail. His weapon is the truth, his appeal to conscience. Others may vie with him in brilliant imagination, fervid enthusiasm, and intellectual force, but he has unrivaled supremacy in the realm of conscience. As Richard I of England, immured in a castle-dungeon, recognized the voice and song of his troubadour, singing outside the castle gate a strain familiar to them both, and responded note for note, so does conscience awaken and respond to the truth, which it recognizes as the voice of God.
Why, then, does the gospel fail? Not through any defect in itself, nor because of some arbitrary decree on the part of God, but because the god of this world has blinded the eyes of the heart by the glamour of worldly prosperity and success, or perhaps by the covering film or scale of evil habit, so that the light of the dawn, stealing over the world, is unable to penetrate the darkened life. [source]

Chapter Summary: 2 Corinthians 4

1  Paul declares how he has used all sincerity and diligence in preaching the gospel,
7  and how his troubles and persecutions did redound to the praise of God's power,
12  to the benefit of the church,
16  and to the apostle's own eternal glory

Greek Commentary for 2 Corinthians 4:1

We faint not [ουκ εγκακουμεν]
Present active indicative of εγκακεω — egkakeō late verb Can he not speak for all of us? [source]
As we have received mercy []
Construe with we have this ministry. Having this ministry as a gift of divine mercy. Compare 1 Corinthians 7:25. Bengel says: “The mercy of God, by which the ministry is received, makes us earnest and sincere.” [source]

Reverse Greek Commentary Search for 2 Corinthians 4:1

Luke 18:1 With a view to the being necessary []
, προς — pros and the articular infinitive. The impersonal verb δει — dei here is in the infinitive and has another infinitive loosely connected with it προσευχεσται — proseuchesthai to pray.Not to faint Literally, not to give in to evil (εν κακεω — en κακος — kakeō from kakos bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2 Corinthians 4:1, 2 Corinthians 4:16, etc.).sa120 [source]
Luke 18:1 Not to faint [μη ενκακειν]
Literally, not to give in to evil (εν κακεω — en κακος — kakeō from kakos bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2 Corinthians 4:1, 2 Corinthians 4:16, etc.).sa120 [source]
Romans 8:4 The Spirit [πνεῦμα]
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, Luke 1:47. 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, Romans 8:1-13; 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]
Romans 7:5 Did work [ἐνηργεῖτο]
Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Romans 4:25 Was delivered [παρεδόθη]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
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2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
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Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
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The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
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4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
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It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
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It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
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It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
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2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
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3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 12:1 Bodies []
Literally, but regarded as the outward organ of the will. So, expressly, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Compare Romans 7:5, Romans 7:23. Hence the exhortation to glorify God in the body (1 Corinthians 6:20; compare Philemon 1:20; 2 Corinthians 4:10). So the body is called the body of sin (Romans 6:6; compare Colossians 2:11). In later Greek usage slaves were called σώματα bodiesSee Revelation 18:13. [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
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In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
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2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
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3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
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4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
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5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
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It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 4:10-12; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
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In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
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The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 10:10; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 12:7 Ministering [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 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
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Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
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There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
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In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
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Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
-DIVIDER-
Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
-DIVIDER-
The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
-DIVIDER-
It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
-DIVIDER-
Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
-DIVIDER-
2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
-DIVIDER-
Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
-DIVIDER-
3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
-DIVIDER-
Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
-DIVIDER-
The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
-DIVIDER-
In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Romans 1:17 From faith to faith [ἐκ πίστεως εἰς πίστιν]
Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Romans 7:22 For I delight in [συνηδομαι γαρ]
Old verb, here alone in N.T., with associative instrumental case, “I rejoice with the law of God,” my real self “after the inward man” (κατα τον εσω αντρωπον — kata ton esō anthrōpon) of the conscience as opposed to “the outward man” (2 Corinthians 4:16; Ephesians 3:16). [source]
1 Corinthians 15:31 I die daily []
I am in constant peril of my life. Compare 2 Corinthians 4:11; 2 Corinthians 11:23; Romans 8:36. So Clytaemnestra: “I have no rest by night, nor can I snatch from the day a sweet moment of repose to enfold me; but Time, ever standing over me, was as a jailer who conducted me to death” (Sophocles, “Electra,” 780,781). And Philo: “And each day, nay, each hour, I die beforehand, enduring many deaths instead of one, the last.” [source]
1 Corinthians 12:31 And a still more excellent way [και ετι κατ υπερβολην οδον]
In order to gain the greater gifts. “I show you a way par excellence,” beyond all comparison (superlative idea in this adjunct, not comparative), like κατ υπερβολην εις υπερβολην — kath' huperbolēn eis huperbolēn (2 Corinthians 4:17). υπερβολη — Huperbolē is old word from υπερβαλλω — huperballō to throw beyond, to surpass, to excel (2 Corinthians 3:10; Ephesians 1:19). “I show you a supremely excellent way.” Chapter 1 Corinthians 13:1-13 is this way, the way of love already laid down in 1 Corinthians 8:1 concerning the question of meats offered to idols (cf. 1 John 4:7). Poor division of chapters here. This verse belongs with chapter 1 Corinthians 13:1-13. [source]
1 Corinthians 15:31 I die daily [κατ ημεραν αποτνησκω]
I am in daily peril of death (2 Corinthians 4:11; 2 Corinthians 11:23; Romans 8:36). [source]
1 Corinthians 4:10 We - you [ημεισυμεις]
Triple contrast in keenest ironical emphasis. “The three antitheses refer respectively to teaching, demeanour, and worldly position” (Robertson and Plummer). The apostles were fools for Christ‘s sake (2 Corinthians 4:11; Philemon 3:7). They made “union with Christ the basis of worldly wisdom” (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. Ενδοχος — Endoxos illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour. [source]
2 Corinthians 5:4 Being burdened [βαρούμενοι]
Compare weight ( βάρος ) of glory, 2 Corinthians 4:17. [source]
2 Corinthians 1:17 Did I use lightness [τῇ ἐλαφρίᾳ ἐχρησαμην]
Rev., shew fickleness. Ἑλαφρία , lightness, only here in the New Testament. Compare ἐλαφρός light Matthew 11:30; 2 Corinthians 4:17. His change of plan had given rise to the charge of fickleness. [source]
2 Corinthians 4:15 Might through the thanksgiving of many redound [διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύση]
Numerous arrangements of these words are proposed. Through ( διά ) should govern the many, not thanksgiving; and redound should be transitive, cause to abound, and governing thanksgiving. So Rev., the grace, being multiplied through the many, may cause the thanksgiving to abound. The thought is on the line of 2 Corinthians 4:12, that the sufferings and risks of the apostles promote spiritual life in the Church. The grace of God, thus manifest in the apostles, shall be multiplied through the increasing number of those who share it, and shall thus make thanksgiving more abundant for the fruits of this grace as exhibited in the apostles and in the Church. Redound (A.V.) is from the Latin redundare to surge back. Therefore, primarily, of a fullness or overflow from the setting back of a tide. So Milton:“The evil, soonDriven back, redounded as a flood on thoseFrom whom it sprang.”Generally, to abound. From this arises the secondary sense, to conduce, contribute to; that is, to make the causes mount up, or abound, so as to produce the effect. So Addison: “The care of our national commerce redounds more to the riches and prosperity of the public,” etc. [source]
2 Corinthians 3:10 That which was made glorious had no glory in this respect [οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μὲρει]
Rev., that which hath been made glorious hath not been made glorious. The peculiar form of expression is taken from Exodus 34:29, Exodus 34:35, Sept., “Moses knew not that the appearance of the skin of his face was glorified.” “The children of Israel saw the face of Moses that it was glorified.” Much unnecessary difficulty has been made, chiefly about the connection and meaning of in this respect. That which hath been made glorious is the ministry of death and condemnation (2 Corinthians 3:7, 2 Corinthians 3:9), the ministry of Moses in the giving of the law, which ministry was temporarily glorified in the shining of Moses' face. Hath not been made glorious is only another way of expressing was passing away (2 Corinthians 3:7): of saying that the temporary glory of Moses' ministry faded and paled before the glory of the ministry of Christ. The figure which pervades the whole passage (2 Corinthians 3:7-11) is that of a glorified face. The ministration of the law, impersonated in Moses, is described as having its face glorified. It is to this that in this respect refers. Paul says that the ministry of the law, which was temporarily glorified in the face of Moses, is no longer glorified in this respect; that is, it no longer appears with glorified face, because of the glory that excelleth, the glory of Christ ministering the Gospel, before which it fades away and is as if it had not been. This accords with ch. 4, where the theme is the same as here, ministry or ministration (2 Corinthians 4:1); and where the christian revelation is described as “the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). This is the key to our passage. To the same purpose is 2 Corinthians 4:18, where the Christian is represented as gazing, through the Gospel, with unveiled face, upon the glory of God in Christ, and as being changed thereby into the image of Christ. The glory of the law in the face of Moses has faded before the glory of the Gospel in the face of Jesus Christ. [source]
2 Corinthians 1:5 Abound unto us [περισσευει εις ημας]
Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (2 Corinthians 4:10.; Romans 8:17; Philemon 3:10; Colossians 1:24). Through Christ (δια του Χριστου — dia tou Christou). The overflow (περισσευει — perisseuei) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans 8:17; 1 Peter 4:13). [source]
2 Corinthians 11:23 I more [υπερ]
This adverbial use of εγω — huper appears in ancient Greek (Euripides). It has no effect on περισσοτερως — egō not “more than I,” but “I more than they.” He claims superiority now to these “superextra apostles.” More abundant (εν πυλακαις — perissoterōs). See 2 Corinthians 7:15. No verbs with these clauses, but they are clear. In prisons Plural also in 2 Corinthians 6:5. Clement of Rome (Cor. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? So many think and it is possible as we have seen. Above measure (υπερβαλλοντων — huperballontōs). Old adverb from the participle υπερβαλλω — huperballontōn (εν τανατοις πολλακις — huperballō to hurl beyond). Here only in N.T. In deaths oft He had nearly lost his life, as we know, many times (2 Corinthians 1:9.; 2 Corinthians 4:11). [source]
2 Corinthians 11:23 In prisons [υπερβαλλοντως]
Plural also in 2 Corinthians 6:5. Clement of Rome (Cor. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? So many think and it is possible as we have seen. Above measure (υπερβαλλοντων — huperballontōs). Old adverb from the participle υπερβαλλω — huperballontōn (εν τανατοις πολλακις — huperballō to hurl beyond). Here only in N.T. In deaths oft He had nearly lost his life, as we know, many times (2 Corinthians 1:9.; 2 Corinthians 4:11). [source]
2 Corinthians 11:23 In deaths oft [en thanatois pollakis)]
He had nearly lost his life, as we know, many times (2 Corinthians 1:9.; 2 Corinthians 4:11). [source]
2 Corinthians 4:11 Are alway delivered unto death [εις τανατον παραδιδομετα]
This explains 2 Corinthians 4:10. [source]
2 Corinthians 4:16 Wherefore we faint not [διο ουκ εγκακουμεν]
Repeats from 2 Corinthians 4:1. [source]
2 Corinthians 6:9 And behold, we live [και ιδου ζωμεν]
Cf. the hazards of his life (2 Corinthians 1:8; 2 Corinthians 4:10; 2 Corinthians 11:23). His whole career is full of paradox). [source]
Galatians 6:17 Bear in my body []
Comp. 2 Corinthians 4:10. [source]
Galatians 5:6 Which worketh [ἐνεργουμένη]
See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love. [source]
Galatians 3:4 In vain [εἰκῇ]
So that ye have fallen from the faith and missed the inheritance of suffering and the rich fruitage of your spiritual gifts. See Matthew 5:10-12; Romans 8:17; 2 Corinthians 4:17. [source]
Galatians 1:13 Beyond measure [καθ ' ὑπερβολὴν]
PLit. according to excess. The noun primarily means a casting beyond, thence superiority, excellency. See 2Corinthians href="/desk/?q=2co+4:7&sr=1">2 Corinthians 4:7, 2 Corinthians 4:17. It is transliterated in hyperbole. For similar phrases comp. 1 Corinthians 2:1; Acts 19:20; Acts 3:17; Acts 25:23. [source]
Galatians 6:1 Considering [σκοπῶν]
Only in Paul, except Luke 11:35. The verb means to look attentively; to fix the attention upon a thing with an interest in it. See Romans 16:17; 2 Corinthians 4:18; Philemon 2:4; Philemon 3:17. Hence, often, to aim at (comp. σκοπὸν mark Philemon 3:14). Schmidt (Syn.) defines: “To direct one's attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment.” Notice the passing to the singular number - “considering thyself.” The exhortation is addressed to the conscience of each. Before you deal severely with the erring brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact. [source]
Galatians 2:20 I am crucified with Christ [Χριστῷ συνεσταύρωμαι]
This compound verb is used by Paul only here and Romans 6:6. In the gospels, Matthew 27:44; Mark 15:32; John 19:32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see Galatians 3:13). Ethically, a believer is crucified with Christ (Romans 6:3-11; Philemon 3:10; 1 Corinthians 15:31; 2 Corinthians 4:10), and thus the demand of the law is fulfilled in him likewise. Paul means that, “owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church.” He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said: “If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors.” But Paul is addressing Peter, who, in common with himself, believed on Christ (Galatians 2:16). [source]
Galatians 6:1 Trespass [παραπτωματι]
Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koiné{[28928]}š word. Ye which are spiritual (οι πνευματικοι — hoi pneumatikoi). See note on 1 Corinthians 3:1. The spiritually led (Galatians 5:18), the spiritual experts in mending souls. Restore Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε — artios fit, to equip thoroughly. Looking to thyself (καταρτιζω — skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark. [source]
Galatians 6:1 Restore [katartizete)]
Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε — artios fit, to equip thoroughly. Looking to thyself (καταρτιζω — skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark. [source]
Galatians 6:1 Looking to thyself [καταρτιζω]
Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. [source]
Galatians 6:2 Bear ye one another‘s burdens [αλληλων τα βαρη βασταζετε]
Keep on bearing (present active imperative of βασταζω — bastazō old word, used of Jesus bearing his Cross in John 19:17. αρος — Baros means weight as in Matthew 20:12; 2 Corinthians 4:17. It is when one‘s load (πορτιον — phortion Galatians 6:5) is about to press one down. Then give help in carrying it. [source]
Galatians 6:9 Let us not be weary in well-doing [το καλον ποιουντες μη ενκακωμεν]
Volitive present active subjunctive of ενκακεω — enkakeō on which see note on Luke 18:1; note on 2 Thessalonians 3:13; note on 2 Corinthians 4:1, 2 Corinthians 4:16. Literally, “Let us not keep on giving in to evil while doing the good.” It is curious how prone we are to give in and to give out in doing the good which somehow becomes prosy or insipid to us. [source]
Ephesians 3:16 In the inward man [εἰς τὸν ἔσω ἄνθρωπον]
The force of the preposition is into: might entering into the inmost personality. Inward man: compare outward man, 2 Corinthians 4:16. It is the rational and moral I; the essence of the man which is conscious of itself as a moral personality. In the unregenerate it is liable to fall under the power of sin (Romans 7:23); and in the regenerate it needs constant renewing and strengthening by the Spirit of God, as here. Compare the hidden man of the heart, 1 Peter 3:4. [source]
Ephesians 1:8 Wherein He hath abounded [ἧς ἐπερίσσευσεν]
Rev., correctly, which He made to abound. The verb is used both transitively and intransitively in the New Testament. The transitive use belongs mainly to later Greek. Compare, for the transitive sense, Matthew 13:12; 2 Corinthians 4:15. [source]
Ephesians 1:20 In Christ []
In the case of Christ. Christ's dead body was the point on which this working of divine power was exhibited. See Romans 8:11; 2 Corinthians 4:14. [source]
Ephesians 1:19 Exceeding [ὑπερβάλλον]
Compounds with ὑπέρ overbeyond, are characteristic of Paul's intensity of style, and mark the struggle of language with the immensity of the divine mysteries, and the opulence of the divine grace. See Ephesians 1:21; Ephesians 3:20; 2 Corinthians 4:17, etc. [source]
Ephesians 3:13 That ye faint not [μη ενκακειν]
Object infinitive with μη — mē after αιτουμαι — aitoumai The infinitive (present active) ενκακειν — enkakein is a late and rare word (see already Luke 18:1; 2 Thessalonians 3:13; 2 Corinthians 4:1, 2 Corinthians 4:16; Galatians 6:9) and means to behave badly in, to give in to evil Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them. [source]
Ephesians 3:16 That ye may be strengthened [κραταιος]
First aorist passive infinitive of κρατος — krataioō late and rare (lxx, N.T.) from δυναμει — krataios late form from εις τον εσω αντρωπον — kratos (strength). See note on Luke 1:80. Paul adds εχω — dunamei (with the Spirit). Instrumental case. In the inward man (eis ton esō anthrōpon). Same expression in 2 Corinthians 4:16 (in contrast with the outward exō man) and in Romans 7:22. [source]
Ephesians 3:16 In the inward man [eis ton esō anthrōpon)]
Same expression in 2 Corinthians 4:16 (in contrast with the outward exō man) and in Romans 7:22. [source]
Philippians 3:10 Being made conformable [συμμορφιζόμενος]
Explaining the previous clause: by my becoming conformed, etc. Rev., becoming conformed. Compare 2 Corinthians 4:10; Romans 6:5. For conformed see on Matthew 17:2, and see on form, Phlippians 2:6. The most radical conformity is thus indicated: not merely undergoing physical death like Christ, but conformity to the spirit and temper, the meekness and submissiveness of Christ; to His unselfish love and devotion, and His anguish over human sin. [source]
Philippians 2:4 Look [σκοποῦντες]
Attentively: fixing the attention upon, with desire for or interest in. So Romans 16:17; Phlippians 3:17; 2 Corinthians 4:18. Hence often to aim at; compare σκοπός themark, Phlippians 3:14. The participles esteeming and looking are used with the force of imperatives. See on Colossians 3:16. [source]
Philippians 1:23 Which is far better [πολλῷ μᾶλλον κρεῖσσον]
Lit., much more better. For similar cumulative expressions, see on 2 Corinthians 4:17. The best texts insert γὰρ forSo Rev., for it is very far better. [source]
Philippians 3:10 Becoming conformed to his death [συμμορπιζομενος τωι τανατωι αυτου]
Present passive participle of συμμορπιζω — summorphizō late verb from συμμορπος — summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι — sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
Philippians 3:10 The power of his resurrection [την δυναμιν της αναστασεως αυτου]
Power (Lightfoot) in the sense of assurance to believers in immortality (1 Corinthians 15:14.; Romans 8:11), in the triumph over sin (Romans 4:24.), in the dignity of the body (1 Corinthians 6:13.; Phlippians 3:21), in stimulating the moral and spiritual life (Galatians 2:20; Romans 6:4.; Colossians 2:12; Ephesians 2:5). See Westcott‘s The Gospel of the Resurrection, ii, 31. The fellowship of his sufferings (την κοινωνιαν των πατηματων αυτου — tēn Koinéōnian tōn pathēmatōn autou). Partnership in (objective genitive) his sufferings, an honour prized by Paul (2 Corinthians 1:24). Becoming conformed to his death Present passive participle of συμμορπιζω — summorphizō late verb from συμμορπος — summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι — sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
Colossians 3:4 Who is our life [ζωὴ]
See on John 1:4. The life is not only with Christ, it is Christ. Compare John 14:6; 2 Corinthians 4:10, 2 Corinthians 4:11; 1 John 5:11, 1 John 5:12. For the change of person, our for your, see on Colossians 2:13. [source]
Colossians 3:10 Is renewed [ἀνακαινούμενον]
Rev., better, giving the force of the present participle, is being renewed: in process of continuous renewal. The word καινός newwhich enters into the composition of the verb, gives the idea of quality. Compare 2 Corinthians 4:16, and the contrast in Ephesians 4:22. [source]
Colossians 2:7 Thanksgiving [εὐχαριστίᾳ]
For Paul's emphasis on thanksgiving, see Romans 1:21; Romans 14:6; 2 Corinthians 1:11; 2 Corinthians 4:15; 2 Corinthians 9:11, 2 Corinthians 9:12; Ephesians 5:20; 1 Timothy 2:1, etc. Εὐχαριστός thankful εὐχαριστεῖν togive thanks, εὐχαριστία thanksgivingare found only in Paul's writings. [source]
Colossians 1:27 The 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 1:27 Of the glory of this mystery among the Gentiles []
The mystery of the admission of the Gentiles to the gospel covenant, now revealed through Paul's preaching, was divinely rich and glorious. This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (Colossians 1:12; compare Romans 8:18, Romans 8:21; 2 Corinthians 4:17). The richness exhibited itself in the free dispensation of the Gospel to the Gentile as well as to the Jew. It was not limited by national lines. Compare “the same Lord is rich unto all,” Romans 10:12; and beggarly elements, Galatians 4:9. [source]
Colossians 1:22 To present [παραστησαι]
First aorist active (transitive) infinitive (of purpose) of παριστημι — paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. [source]
Colossians 1:22 Hath he reconciled [αποκατηλλαχεν]
First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε — apokatallagēte be ye reconciled like καταλλαγητε — katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες — apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου — en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι — sarki (flesh). Apparently Paul combines both σωμα — sōma and σαρχ — sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι — parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι — paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους — amōmous). Without spot (Philemon 2:15). Old word α — a privative and μωμος — mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α — a privative and εγκαλεω — egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου — katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Colossians 1:22 Through death [δια του τανατου]
The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι — parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι — paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους — amōmous). Without spot (Philemon 2:15). Old word α — a privative and μωμος — mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α — a privative and εγκαλεω — egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου — katenōpion autou), right down in the eye of Christ the Judge of all. [source]
1 Thessalonians 2:17 The more abundantly [περισσοτέρως]
Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Hebrews 2:1; Hebrews 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Romans 8:37; 2 Corinthians 7:13; 2 Corinthians 4:17; Ephesians 3:20; Philemon 1:23. [source]
2 Thessalonians 1:9 Glory 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-
-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]

1 Timothy 6:5 Of corrupt minds [διεφθαρμένων τὸν νοῦν]
More correctly, corrupted in mind. The verb not common in N.T. In Paul only 2 Corinthians 4:16. Only here in Pastorals. Διαφθορά corruptiononly in Acts. Comp. κατεφθαρμένοι τὸν νοῦν corruptedin mind, 2 Timothy 3:8. [source]
1 Timothy 3:7 Of them which are without [ἀπὸ τῶν ἔξωθεν]
Ἔξωθεν only once in Paul (2 Corinthians 7:6), and οἱ ἔξωθεν nowhere in Paul, and only here in Pastorals. Paul's phrase is ὁ ἔξω : see 1 Corinthians 5:12, 1 Corinthians 5:13; 2 Corinthians 4:16; 1 Thessalonians 4:12. [source]
1 Timothy 1:13 I obtained mercy [ἠλεήθην]
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]
1 Timothy 1:12 That enabled me [τωι ενδυναμωσαντι με]
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]
1 Timothy 1:12 Appointing me to his service [τεμενος εις διακονιαν]
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]
1 Timothy 1:13 Though I was [οντα]
Concessive participle agreeing with με — me Blasphemer (βλασπημον — blasphēmon). Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:13 Persecutor [διωκτης]
So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:13 I obtained mercy [ελεητην]
First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
2 Timothy 2:10 With eternal glory [μετὰ δόξης αἰωνίου]
The phrase eternal glory only here and 1 Peter 5:10. Paul has αἰώνιον βάρος δόξης eternalweight of glory, 2 Corinthians 4:17. Glory here is the eternal reward of Christians in heaven. [source]
2 Timothy 1:1 Of life which is in Christ Jesus []
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
2 Timothy 2:10 That they also may obtain [ινα και αυτοι τυχωσιν]
Purpose clause with second aorist (effective) active subjunctive of τυγχανω — tugchanō with genitive. “They as well as I,” Paul means. The salvation (της σωτηριας — tēs sōtērias). The final salvation “with eternal glory” (μετα δοχης αιωνιου — meta doxēs aiōniou). This phrase only here and 1 Peter 5:10, but in 2 Corinthians 4:17 we have “eternal weight of glory.” [source]
2 Timothy 2:10 The salvation [της σωτηριας]
The final salvation “with eternal glory” This phrase only here and 1 Peter 5:10, but in 2 Corinthians 4:17 we have “eternal weight of glory.” [source]
Titus 3:5 Renewing [ἀνακαινώσεως]
Only here and Romans 12:2. Comp. 2 Corinthians 5:7. Paul has ἀνακαινοῦν torenew, 2 Corinthians 4:16; Colossians 3:10: ἀνακαίνωσις renewing Romans 12:2. Ἁνακαινίζειν torenew, only Hebrews 6:6. The connection of the genitive is disputed. Some make it dependent on λουτροῦ bathso that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ἀνακαινώσεως being dependent on διὰ ; through the laver of regeneration and (through) the renewing, etc. The former seems the more probable. The phrase renewing of the Holy Spirit only here. In N.T. the Spirit or the Holy Spirit is joined in the genitive with the following words: comfort, joy, power, love, demonstration, manifestation, earnest, ministration, fellowship, promise, fruit, unity, sword, sanctification. [source]
Hebrews 6:6 To renew them again [πὰλιν ἀνακαινίζειν]
The verb N.T.o Ανακαινοῦν to renew, 2 Corinthians 4:16; Colossians 3:10. [source]
Hebrews 11:25 Than to enjoy the pleasures of sin for a season [ἣ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν]
Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ἀπόλαυσις enjoymentsee on 1 Timothy 6:17. Πρόσκαιρος fora season, temporary, rare in N.T. olxx. Once in Paul, see 2 Corinthians 4:18. [source]
Hebrews 7:16 Carnal [σαρκινης]
“Fleshen” as in 1 Corinthians 3:1, not σαρκικης — sarkikēs (fleshlike, 1 Corinthians 3:3). The Levitical priests became so merely by birth. Of an endless life Late compound (alpha privative and verbal adjective from καταλυω — kataluō to dissolve, as in 2 Corinthians 4:1), indissoluble. Jesus as priest lives on forever. He is Life. [source]
Hebrews 11:25 Choosing rather [μαλλον ελομενος]
“Rather having chosen” (second aorist middle of αιρεω — haireō to take for oneself a position). To be entreated with Present passive infinitive of the double compound συνκακουχεω — sunkakoucheō (from συν κακοσ εχω — sun class="normal greek">κακουχεω — kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν — echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις — kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω — proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος — Apolausis is old word from προσ καιρος — apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος — Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Hebrews 11:25 To be entreated with [συνκακουχεισται]
Present passive infinitive of the double compound συνκακουχεω — sunkakoucheō (from συν κακοσ εχω — sun class="normal greek">κακουχεω — kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν — echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις — kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω — proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος — Apolausis is old word from προσ καιρος — apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος — Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Hebrews 11:27 Not fearing [μη ποβητεις]
Negative μη — mē with first aorist passive participle of ποβεω — phobeō here used transitively with the accusative as in Matthew 10:26. Moses did flee from Egypt after slaying the Egyptian (Exodus 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Τυμον — Thumon (wrath) is common in the N.T. (Luke 4:28), though here only in Hebrews. He endured First aorist (constative) active indicative of καρτερεω — kartereō old word from καρτερος — karteros strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. As seeing him who is invisible This is the secret of his choice and of his loyalty to God and to God‘s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2 Corinthians 4:16-18). [source]
Hebrews 6:6 It is impossible to renew them again [αδυνατον παλιν ανακαινιζειν]
The αδυνατον — adunaton (impossible) comes first in Hebrews 6:4 without εστιν — estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον — adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω — anakainizō (late verb, ανα καινος — ana class="normal greek">ανακαινοω — kainos here only in the N.T., but αδυνατον — anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις — adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. Seeing they crucify to themselves afresh (τους παραπεσοντας — anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω — tous … ανα — parapesontas) of και παραδειγματιζοντας — anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω — ana - here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (παραδειγμα — kai paradeigmatizontas). Present active participle of δειγματισαι — paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. [source]
Hebrews 9:11 Having come [παραγενομενος]
Second aorist middle participle of παραγινομαι — paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων — genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων — genomenōn Moffatt μελλοντων — mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια — dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου — ou chieropoiētou For κτισις — ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]
James 5:16 Availeth much [πολυ ισχυει]
“Has much force.” Present active indicative of ισχυω — ischuō (from ισχυς — ischus strength).In its working (ενεργουμενη — energoumenē). Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
James 5:16 In its working [ενεργουμενη]
Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
James 5:16 Pray for one another [προσευχεστε υπερ αλληλων]
Present middle imperative. Keep this up.That ye may be healed (οπως ιατητε — hopōs iathēte). Purpose clause with οπως — hopōs and the first aorist passive subjunctive of ιαομαι — iaomai Probably of bodily healing (James 5:14), though ιαομαι — iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here.Availeth much “Has much force.” Present active indicative of ισχυω — ischuō (from ισχυς — ischus strength).In its working (ενεργουμενη — energoumenē). Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
1 Peter 3:4 But the hidden man of the heart [αλλ ο κρυπτος της καρδιας αντρωπος]
Here αντρωπος — anthrōpos is in contrast with κοσμος — kosmos just before. See Paul‘s use of αντρωπος — anthrōpos for the outer and old, the inner and new man (2 Corinthians 4:16; Romans 7:22; Colossians 3:9; Ephesians 3:16; Ephesians 4:22, Ephesians 4:24). See also the Jew εν κρυπτωι — en kruptōi (Romans 2:29) and what Jesus said about God seeing “in secret” (Matthew 6:4, Matthew 6:6). [source]
Revelation 1:6 Glory 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]

What do the individual words in 2 Corinthians 4:1 mean?

Because of this having the ministry this as we received mercy not we lose heart
Διὰ τοῦτο ἔχοντες τὴν διακονίαν ταύτην καθὼς ἠλεήθημεν οὐκ ἐγκακοῦμεν

Διὰ  Because  of 
Parse: Preposition
Root: διά  
Sense: through.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
διακονίαν  ministry 
Parse: Noun, Accusative Feminine Singular
Root: διακονία 
Sense: service, ministering, esp.
ταύτην  this 
Parse: Demonstrative Pronoun, Accusative Feminine Singular
Root: οὗτος  
Sense: this.
ἠλεήθημεν  we  received  mercy 
Parse: Verb, Aorist Indicative Passive, 1st Person Plural
Root: ἐλεέω 
Sense: to have mercy on.
ἐγκακοῦμεν  we  lose  heart 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἐγκακέω 
Sense: to be utterly spiritless, to be wearied out, exhausted.