Paul described himself simply as a prisoner of Jesus Christ"s. He was in prison because he served Christ, and it was God"s will for him to be there (cf. Revelation 1:9). [source][source][source]
"As himself the Lord"s bondsman he will plead for another bondsman whose story is the burden of this letter. In begging mercy for this bondsman he points to his own bonds. No less than six times in this brief letter does Paul make reference to his imprisonment ( Philemon 1:1; Philemon 1:9-10; Philemon 1:13; Philemon 1:22-23)." [1][source]
"He is not asking for a measure of sacrifice from Philemon , as one who knows nothing of sacrifice. He has forfeited his freedom for Christ"s sake and so has a ground for appealing. This is a principle involved in any true pastoral work. The pastor can only appeal to his people for self-sacrifice and discipline if he himself knows the meaning of discipline in his own life. Otherwise his call is empty and lifeless." [2][source]
Paul probably did not refer to his apostleship because of the personal nature of the appeal contained in this epistle. Philemon undoubtedly knew Timothy by reputation if not personally. The mention of his name implies that Timothy agreed with Paul concerning what follows in the letter. Philemon"s name does not appear elsewhere in Scripture. [source][source][source]
Context Summary
Philemon 1:1-14 - A Plea For The Returning Slave
Onesimus had known the Apostle well in the old days when Paul visited at the house of his master Philemon, who seems to have been a man of importance. His house was large enough to admit of a church assembling in it, and to accommodate the Apostle and his traveling companions when they came to the city. Apphia, his wife, was also a Christian, and Archippus, their son, was engaged in some kind of Christian work in connection with the infant Christian community which they were nursing. Compare Philemon 1:1-2 with Colossians 4:17. It is beautiful to observe the Apostle's humility in associating these obscure people with himself as fellow-workers.
Onesimus had been a runaway slave, and fleeing to Rome, had been converted by the ministry of Paul-whom I have begotten in my bonds. The converted slave had become very dear and useful to his benefactor, Philemon 1:12-13. The Apostle now sends him back to his former owner with this letter, pleading that he be once more received into the household of Philemon. [source]
Chapter Summary: Philemon 1
1Paul rejoices to hear of the faith and love of Philemon, 8whom he desires to forgive his servant Onesimus, and lovingly to receive him again
Greek Commentary for Philemon 1:1
A prisoner of Christ Jesus [δεσμιος Χριστου Ιησου] As Philemon 1:9 and in Ephesians 3:1; Ephesians 4:1. Old adjective from δεσμος desmos (bond, δεω deō to bind). Apparently used here on purpose rather than αποστολος apostolos as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. [source]
Timothy [Τιμοτεος] With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians. To Philemon (Πιλημονι Philēmoni). A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
To Philemon [Πιλημονι] A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
A prisoner of Jesus Christ [δέσμιος] A prisoner for Christ's sake. This is the only salutation in which Paul so styles himself. The word is appropriate to his confinement at Rome. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with the Macedonian churches. Contrast the salutation to the Galatians. [source]
Timothy, our brother [] Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
Philemon [] An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid (“Metamorphoses,” viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (Philemon 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Philemon 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary. [source]
Reverse Greek Commentary Search for Philemon 1:1
Matthew 20:27Servant [διάκονος] Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Matthew 20:26Minister [δοῦλος] Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Matthew 20:26Your minister [μων διακονος] This word may come from δια dia and κονις konis (dust), to raise a dust by one‘s hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our “deacon” in Philemon 1:1. But it more frequently is applied to ministers of the Gospel (1 Corinthians 3:5). The way to be “first” This is a complete reversal of popular opinion then and now. [source]
Matthew 27:27Into the palace [εις το πραιτωριον] In Rome the praetorium was the camp of the praetorian (from praetor) guard of soldiers (Philemon 1:13), but in the provinces it was the palace in which the governor resided as in Acts 23:35 in Caesarea. So here in Jerusalem Pilate ordered Jesus and all the band or cohort (ολην την σπειραν holēn tēn speiran) of soldiers to be led into the palace in front of which the judgment-seat had been placed. The Latin spira was anything rolled into a circle like a twisted ball of thread. These Latin words are natural here in the atmosphere of the court and the military environment. The soldiers were gathered together for the sport of seeing the scourging. These heathen soldiers would also enjoy showing their contempt for the Jews as well as for the condemned man. [source]
Mark 9:35Servant [διάκονος] Rev., minister. Probably from διώκω to pursue; to be thefollower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity; while δοῦλος , slave, represents him in his condition or relation as a bondman. A διάκονος , may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12. The word is often used in the New Testament to denote ministers of the gospel. See 1 Corinthians 3:5; Ephesians 3:7; 1 Thessalonians 3:2, and elsewhere. Mark uses δοῦλος , in Mark 10:44. [source]
Mark 8:2I have compassion [σπλαγχνίξομαι] A peculiar verb, from σπλάγχνα , the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philemon 1:8; Philemon 1:7,Philemon 1:12,Philemon 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18. [source]
Mark 15:16The Praetorium [πραιτωριον] In Matthew 27:27 this same word is translated “palace.” That is its meaning here also, the palace in which the Roman provincial governor resided. In Philemon 1:13 it means the Praetorian Guard in Rome. Mark mentions here “the court” (της αυλης tēs aulēs) inside of the palace into which the people passed from the street through the vestibule. See further on Matthew about the “band.” [source]
Luke 23:7Sent [ἀνέπεμψεν] Lit., sent him up ( ανα ). Used of sending up to a higher court. Compare Acts 25:21, of sending Paul to Caesar. It also means to send back, as in Luke 23:11, and Philemon 1:11. [source]
Luke 4:42Would have stayed him [κατειχον αυτον] Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Luke 4:42Sought after him [επεζητουν αυτον] Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου heōs autou right up to him.Would have stayed him (κατειχον αυτον kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
John 18:28Hall of judgment [πραιτώριον] A Latin word, proetorium, transcribed. Originally, the general's tent. In the Roman provinces it was the name for the official residence of the Roman governor, as here. Compare Acts 23:35. It came to be applied to any spacious villa or palace. So Juvenal: “To their crimes they are indebted for their gardens, palaces (proetoria ), etc.” (“Sat.,” i., 75). In Rome the term was applied to the proetorian guard, or imperial bodyguard. See on Philemon 1:13. Rev., palace. [source]
John 1:1The Word [ὁ λόγος] Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9,1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21,Matthew 19:22; Mark 5:35,Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER-
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As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15,Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER-
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John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1,1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Proverbs 8:26-318; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25,Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (1714064668_64), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2,Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER-
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(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4,Hosea 12:5; Exodus 23:20,Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER-
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Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER-
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The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER-
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Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER-
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John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER-
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But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER-
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In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER-
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The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8,1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER-
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Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1,John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER-
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The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER-
“The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]
John 18:28They lead [αγουσιν] Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24,John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53,Mark 14:55-65; Matthew 26:57,Matthew 26:59-68; Luke 22:54,Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12,Mark 14:14; Luke 22:11,Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
Acts 24:16Void of offence [ἀπτόσκοπον] Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philemon 1:10. In 1 Corinthians 10:32, it occurs in the active sense of giving offence to others, or causing them to stumble. [source]
Acts 16:7They assayed to go into Bithynia [επειραζον εις την ιτυνιαν πορευτηναι] Conative imperfect of πειραζω peirazō and ingressive aorist passive infinitive of πορευομαι poreuomai Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these Acts 16:6,Acts 16:7. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is Acts 16:6,Acts 16:7 that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke‘s grammar to pieces to bolster up a theory of criticism? And the Spirit of Jesus suffered them not (και ουκ ειασεν αυτους το πνευμα Ιησου kai ouk eiasen autous to pneuma Iēsou). The same Spirit who in Acts 16:6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans 8:9) and the Spirit of Jesus Christ (Philemon 1:19). Ειασεν Eiasen is first aorist active indicative of εαω eaō old verb to allow. [source]
Acts 16:7And the Spirit of Jesus suffered them not [και ουκ ειασεν αυτους το πνευμα Ιησου] The same Spirit who in Acts 16:6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans 8:9) and the Spirit of Jesus Christ (Philemon 1:19). Ειασεν Eiasen is first aorist active indicative of εαω eaō old verb to allow. [source]
Acts 20:23Save that [πλην οτι] The οτι hoti clause is really in the ablative case after πλην plēn here a preposition as in Philemon 1:18, this idiom πλην οτι plēn hoti occasionally in ancient Greek. [source]
Acts 20:23In every city [κατα πολιν] Singular here though plural in κατ οικους kat' oikous (Acts 20:20). Bonds and afflictions (δεσμα και τλιπσεις desma kai thlipseis). Both together as in Philemon 1:17; 2 Corinthians 1:8. Literal bonds and actual pressures. Abide me With the accusative as in Acts 20:5 (εμενον ημας emenon hēmas) and nowhere else in the N.T. [source]
Acts 23:35When--are come [παραγενωνται] Second aorist middle subjunctive of παραγινομαι paraginomai with temporal conjunction οταν hotan indefinite temporal clause of future time (Robertson, Grammar, p. 972), “whenever thine accusers come.” In Herod‘s palace (εν τωι πραιτωριωι en tōi praitōriōi). The Latin word πραετοριυμ praetorium The word meant the camp of the general, then the palace of the governor as here and Matthew 27:27 which see, and then the camp of praetorian soldiers or rather the praetorian guard as in Philemon 1:13. [source]
Acts 23:35In Herod‘s palace [εν τωι πραιτωριωι] The Latin word πραετοριυμ praetorium The word meant the camp of the general, then the palace of the governor as here and Matthew 27:27 which see, and then the camp of praetorian soldiers or rather the praetorian guard as in Philemon 1:13. [source]
Acts 2:20Before the day of the Lord come, that great and notable day [πριν ελτειν ημεραν κυριου την μεγαλην και επιπανη] The use of πριν prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη epiphanē) is the same root as epiphany (επιπανεια epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
Acts 20:18From the first day that [απο πρωτης ημερας απ ης] “From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18Serving the Lord [δουλευων τωι κυριωι] It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 3:17I wot [οιδα] Old English for “I know.” In ignorance (κατα αγνοιαν kata agnoian). This use of κατα kata occurs in the Koiné. See also Philemon 1:14. One may see note on Luke 23:34 for the words of the Saviour on the Cross. “They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous” (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1 Corinthians 2:8). [source]
Acts 3:17In ignorance [κατα αγνοιαν] This use of κατα kata occurs in the Koiné. See also Philemon 1:14. One may see note on Luke 23:34 for the words of the Saviour on the Cross. “They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous” (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1 Corinthians 2:8). [source]
Acts 22:1The defence which I now make unto you [μου της προς υμας νυνι απολογιας] Literally, My defence to you at this time. Νυνι Nuni is a sharpened form (by ι ̇i) of νυν nun (now), just now. The term απολογια apologia (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from απολογεομαι apologeomai to talk oneself off a charge, to make defence. It occurs also in Acts 25:16 and then also in 1 Corinthians 9:3; 2 Corinthians 7:11; Philemon 1:7,Philemon 1:16; 2 Timothy 4:16; 1 Peter 3:15. Paul uses it again in Acts 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Acts 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul‘s conversion see chapter Acts 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three. [source]
Acts 24:16Do I also exercise myself [και αυτος ασκω] “Do I also myself take exercise,” take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. Void of offence (απροσκοπον aproskopon). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” (δια παντος dia pantos), a bold claim for a consistent aim in life. “Certainly his conscience acquitted him of having caused any offence to his countrymen” (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
Acts 24:16Void of offence [απροσκοπον] This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
Acts 27:30Were seeking [ζητουντων] Genitive absolute again with present active participle of ζητεω zēteō to seek. Had lowered (χαλασαντων chalasantōn). Aorist active participle of χαλαζω chalazō Under colour Possibly the same word as “prophecy” (from προπημι prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως hōs). The alleged reason, a common Greek idiom with ως hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Acts 27:30Under colour [προπασει] Possibly the same word as “prophecy” (from προπημι prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως hōs). The alleged reason, a common Greek idiom with ως hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Acts 6:2Fit [αρεστον] Pleasing, verbal adjective from αρεσκω areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας katalipontas from καταλειπω kataleipō to leave behind. Serve tables Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Acts 6:2Serve tables [διακονειν τραπεζαις] Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Romans 5:13Is not imputed [οὐκ ἐλλογεῖται] Put to account so as to bring penalty. From λόγος anaccount or reckoning. Only here and Philemon 1:18. [source]
Romans 2:18The things that are more excellent [τὰ διαφέροντα] This may be the meaning, and it is adopted by Rev. with the proper omission of more. But it may also mean the things which differ; in which case we shall render provest instead of approvest. The sense will then be: thou dost test with nice discrimination questions of casuistry. Compare Philemon 1:10. The latter interpretation seems preferable, being borne out by the succeeding being instructed. [source]
Romans 7:5In 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 1:17For 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-
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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-
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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-
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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-
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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-
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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-
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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-
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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-
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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-
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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-
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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 5:6For the ungodly [ὑπὲρ ἀσεβῶν] It is much disputed whether ὑπέρ onbehalf of, is ever equivalent to ἀντί insteadof. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one ( ὑπὲρ τούτου )?” Seuthes asked the boy if he should smite him (Episthenes) instead of him ( ἀντ ' ἐκείνου ) So Irenaeus: “Christ gave His life for ( ὑπέρ ) our lives, and His flesh for ( ἀντί ) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you ( ὐπὲρ σοῦ ).” In the New Testament Philemon 1:13is cited; ὑπὲρ σου , A.V., in thy stead; Rev., in thy behalf. So 1 Corinthians 15:29, “baptized for the dead ( ὑπὲρ τῶν νεκρῶν ).” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Galatians 3:13; Romans 14:15; 1 Peter 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” [source]
Romans 3:23The glory of God [τῆς δόξης τοῦ Θεοῦ] Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7,Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14,1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41,John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER-
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The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18,Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER-
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The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER-
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Romans 12:7Ministering [διακονίᾳ] Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8,2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1,Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Romans 1:1A servant [δοῦλος] Lit., bond-servant or slave. Paul applies the term to himself, Galatians 1:10; Philemon 1:1; Titus 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Corinthians 7:22; Galatians 4:7; Ephesians 6:6; Philemon 1:16. On the other hand, believers belong to Christ by purchase (1 Corinthians 6:20; 1 Peter 1:18; Ephesians 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense. [source]
Romans 1:1Servant [doulos)] Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. [source]
Romans 2:17Approvest the things that are excellent [κατηχουμενος εκ του νομου] Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
Romans 3:3For what if? [τι γαρ ει] But Westcott and Hort print it, Τι γαρ ει Timothy gaṙ ei See note on Philemon 1:18 for this exclamatory use of τι γαρ ti gar (for how? How stands the case?). [source]
Romans 8:9But in the spirit [αλλα εν πνευματι] Probably, “in the Holy Spirit.” It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit. If so be that (ειπερ eiper). “If as is the fact” (cf. Romans 3:30). The Spirit of Christ The same as “the Spirit of God” just before. See also Philemon 1:19; 1 Peter 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2 Corinthians 3:18 “the Spirit of the Lord.” Condition of first class, assumed as true. [source]
Romans 1:1Paul [Παυλος] Roman name See note on Acts 13:9 for the origin of this name by the side of Saul. Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. Called to be an apostle An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Romans 16:1Sister [αδελπην] In Christ, not in the flesh. Who is a servant of the church (ουσαν διακονον της εκκλησιας ousan diakonon tēs ekklēsias). The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
Romans 8:9The Spirit of Christ [πνευμα Χριστου] The same as “the Spirit of God” just before. See also Philemon 1:19; 1 Peter 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2 Corinthians 3:18 “the Spirit of the Lord.” Condition of first class, assumed as true. [source]
Romans 9:3I could wish [ἠυχόμην] Or pray as 2 Corinthians 13:7,2 Corinthians 13:9; James 5:16. Lit., I was wishing; but the imperfect here has a tentative force, implying the wish begun, but stopped at the outset by some antecedent consideration which renders it impossible, so that, practically, it was not entertained at all. So Paul of Onesimus: “Whom I could have wished ( ἐβουλόμην ) to keep with me,” if it had not been too much to ask (Philemon 1:13). Paul would wish to save his countrymen, even at such sacrifice, if it were morally possible. Others, however, explain the imperfect as stating an actual wish formerly entertained. [source]
Romans 16:1Who is a servant of the church [ουσαν διακονον της εκκλησιας] The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
Romans 2:17Restest upon the law [επαναπαυηι νομωι] Late and rare double compound, in lxx and once in the Didache. In N.T. only here and Luke 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case It is the picture of blind and mechanical reliance on the Mosaic law. Gloriest in God (καυχασαι εν τεωι kauchāsai en theōi). Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). Approvest the things that are excellent Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
1 Corinthians 12:28In the church [en tēi ekklēsiāi)] The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18,Colossians 1:24; Ephesians 5:23,Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9,1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7,Hebrews 13:17,Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 12:28Teachers [διδασκω] Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9,1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7,Hebrews 13:17,Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 12:28Governments [επισχοποι] Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 12:28Helps [κυβερναω] Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7,Hebrews 13:17,Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 16:3Whomsoever ye shall approve by letters [ους εαν δοκιμασητε δι επιστολων] Indefinite relative with εαν ean and aorist subjunctive of δοκιμαζω dokimazō (to test and so approve as in Philemon 1:10). “By letters” to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2 Corinthians 8:20.). Curiously enough no names from Corinth occur in the list in Acts 20:4. To carry (απενεγκειν apenegkein). Second aorist active infinitive of αποπερω apopherō to bear away. Bounty Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
1 Corinthians 3:5Ministers [διακονοι] Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as δια dia and κονις konis “raising dust by hastening.” In the Gospels it is the servant (Matthew 20:26) or waiter (John 2:5). Paul so describes himself as a minister (Colossians 1:23,Colossians 1:25). The technical sense of deacon comes later (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). As the Lord gave to him (ως ο Κυριος εδωκεν hōs ho Kurios edōken). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1 Corinthians 3; 4 and it is made plain in chapter 1 Corinthians 12. [source]
2 Corinthians 8:18The brother whose praise is in the Gospel [] Is should be joined with throughout all the churches; as Rev., whose praise in the Gospel is spread throughout, etc. The person referred to has been variously identified with Titus' brother, Barnabas, Mark, Luke, and Epaenetus, mentioned in Romans 16:5. The reference to Epaenetus has been urged on the ground of a supposed play upon the word praise, epainos Epaenetus meaning praiseworthy; and the parallel is cited in the case of Onesimus profitable, of whom Paul says that he will henceforth be useful, Philemon 1:11. [source]
Galatians 6:11I have written [ἔγραψα] The aorist may refer to the whole of the preceding letter, or to the concluding verses which follow. In either case it is probably an instance of the epistolary aorist, by which the writer puts himself at the time when his correspondent is reading his letter. To the correspondent, I write has changed itself into I wrote. Similarly the Lat. scripsi. Ἔπεμψα Isent is used in the same way. See Acts 23:30; Philemon 2:28; Colossians 4:8; Philemon 1:11. [source]
Galatians 4:6The Spirit of his Son [] The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9,Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7,John 16:9,John 16:10,John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17,John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
Galatians 4:19I travail in birth again [πάλιν ὠδίνω] Better as Rev. of whom I am again in travail. Ὡδίνω only here and Revelation 12:2. Galatians 4:27is a quotation. The metaphorical use of the word is frequent in O.T. See Psalm 7:14; 31:5; 43:17; Micah href="/desk/?q=mic+4:10&sr=1">Micah 4:10; Isaiah 26:18; Isaiah 66:8. Paul means that he is for the second time laboring and distressed for the Galatian converts, with the same anguish which attended his first efforts for their conversion. The metaphor of begetting children in the gospel is found in 1 Corinthians 4:15; Philemon 1:10. It was a Jewish saying: “If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him.” [source]
Galatians 1:6Unto a different gospel [εις ετερον ευαγγελιον] See note on 2 Corinthians 11:4 for distinction between allo and heteron as here. It is not here or there a mere difference in emphasis or spirit as in Philemon 1:18 so long as Christ is preached. These men as in 2 Corinthians 11:4 preach “another Jesus” and a “different gospel” and so have fallen away from grace and have done away with Christ (Galatians 5:4). Hence the vehemence of Paul‘s words. [source]
Galatians 4:6The Spirit of his Son [το πνευμα του υιοι αυτου] The Holy Spirit, called the Spirit of Christ (Romans 8:9.), the Spirit of Jesus Christ (Philemon 1:19). The Holy Spirit proceeds from the Father and from the Son (John 15:26). Crying, Abba, Father (κραζον Αββα ο πατηρ krazon Abba ho patēr). The participle agrees with πνευμα pneuma neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe‘s The Raven), any inarticulate cry like “the unuttered groanings” of Romans 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Αββα Abba is the Aramaic word for father with the article and ο πατηρ ho patēr translates it. The articular form occurs in the vocative as in John 20:28. It is possible that the repetition here and in Romans 8:15 may be “a sort of affectionate fondness for the very term that Jesus himself used” (Burton) in the Garden of Gethsemane (Mark 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul‘s case. [source]
Ephesians 1:5Good pleasure [εὐδοκίαν] Not strictly in the sense of kindly or friendly feeling, as Luke 2:14; Philemon 1:15, but because it pleased Him, see Luke 10:21; Matthew 11:26. The other sense, however, is included and implied, and is expressed by in love. [source]
Ephesians 4:16Through that which every joint supplieth [δια πασης απης της επιχορηγιας] Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). [source]
Ephesians 6:6But as servants of Christ [αλλ ως δουλοι Χριστου] Better “slaves of Christ” as Paul rejoiced to call himself (Philemon 1:1). [source]
Ephesians 6:10Be strong in the Lord [ενδυναμουστε εν κυριωι] A late word in lxx and N.T. (Acts 9:22; Romans 4:20; Philemon 4:13), present passive imperative of ενδυναμοω endunamoō from εν en and δυναμις dunamis to empower. See Philemon 1:10 for “in the strength of his might.” Not a hendiadys. [source]
Ephesians 4:16Fitly framed [συναρμολογουμενον] See note on Ephesians 2:21 for this verb. Through that which every joint supplieth (δια πασης απης της επιχορηγιας dia pasēs haphēs tēs epichorēgias). Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). In due measure Just “in measure” in the Greek, but the assumption is that each part of the body functions properly in its own sphere. Unto the building up of itself (εις οικοδομην εαυτου eis oikodomēn heautou). Modern knowledge of cell life in the human body greatly strengthens the force of Paul‘s metaphor. This is the way the body grows by cooperation under the control of the head and all “in love” (εν αγαπηι en agapēi). [source]
Colossians 4:1Equal [τὴν ἰσότητα] Lit., the equality. Not equality of condition, but the brotherly equality growing out of the Christian relation in which there is neither bond nor free. See on Philemon 1:16. [source]
Colossians 3:25He that doeth wrong [ὁ ἀδικῶν] Compare Philemon 1:18. The reference is primarily to the slave; but the following clause extends it to the master. If the slave do wrong, he shall be punished; but the master who does wrong will not be excused, for there is no respect of persons. Tychicus, who carried this letter to Colossae, carried at the same time the letter to Philemon, and escorted Onesimns to his master. [source]
Colossians 2:5Order [τάξιν] Or orderly array. A military metaphor, quite possibly suggested by Paul's intercourse with the soldiers in his confinement. See on Philemon 1:13. [source]
Colossians 1:23Preached [κηρυχτεντος] First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23A minister [διακονος] General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23Pistei [] is in the locative case (in faith). Grounded (τετεμελιωμενοι tethemeliōmenoi). Perfect passive participle of τεμελιοω themelioō old verb from τεμελιος themelios (adjective, from τεμα thema from τιτημι tithēmi laid down as a foundation, substantive, 1 Corinthians 3:11.). Picture of the saint as a building like Ephesians 2:20. Steadfast Old adjective from εδρα hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι mē metakinoumenoi). Present passive participle (with negative μη mē) of μετακινεω metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23Steadfast [εδραιοι] Old adjective from εδρα hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι mē metakinoumenoi). Present passive participle (with negative μη mē) of μετακινεω metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23From the hope of the gospel [απο της ελπιδος του ευαγγελιου] Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 2:6Christ Jesus the Lord [τον Χριστον Ιησουν τον Κυριον] This peculiar phrase occurs nowhere else by Paul. We have often ο Χριστος ho Christos (the Christ or Messiah) as in Philemon 1:15, Ιησους Χριστος Iēsous Christos (Jesus Christ), Χριστος Ιησους Christos Iēsous (Christ Jesus), ο Κυριος Ιησους ho Kurios Iēsous (the Lord Jesus, very often), but nowhere else ο Χριστος Ιησους ho Christos Iēsous and Ιησους ο Κυριος Iēsous ho Kurios Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). “As therefore ye received the Christ (the Messiah), Jesus the Lord.” Ye were taught right. Walk in him (εν αυτωι περιπατειτε en autōi peripateite). “Go on walking in him” (present active indicative of περιπατεω peripateō). Stick to your first lessons in Christ. [source]
Colossians 2:14The bond written in ordinances that was against us [το κατ ημων χειρογραπον τοις δογμασιν] The late compound χειρογραπον cheirographon See Deissmann, Bible Studies, p. 247. The signature made a legal debt or bond as Paul says in Philemon 1:18.: “I Paul have written it with mine own hand, I will repay it.” Many of the papyri examples have been “crossed out” thus X as we do today and so cancelled. One decree is described as “neither washed out nor written over” (Milligan, N. T. Documents, p. 16). Undoubtedly “the handwriting in decrees” So Paul says “against us” And he hath taken it out of the way (αιρων kai ērken ek tou mesou). Perfect active indicative of ηρκεν airō old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as “the Lamb of God that bears away (εκ του μεσου airōn) the sin of the world” (John 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of προσηλωσας αυτο τωι σταυρωι ērken but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us “out of the midst” (προσηλοω ek tou mesou). Nailing it to the cross (σταυρωι prosēlōsas auto tōi staurōi). First aorist active participle of old and common verb σταυρωι prosēloō to fasten with nails to a thing (with dative staurōi). Here alone in N.T., but in 3 Maccabees 4:9 with the very word staurōi The victim was nailed to the cross as was Christ. “When Christ was crucified, God nailed the Law to His cross” (Peake). Hence the “bond” is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here. [source]
1 Thessalonians 5:2The day of the Lord [ἡμέρα κυρίου] The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα theday, absolutely, 1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12: ἡ ἡμέρα ἐκείνη thatday, 2 Thessalonians 1:10: ἡμέρα χριστοῦ theday of Christ, Philemon 1:10; Philemon 2:16: ἡμέρα κυρίου or τοῦ κυρίου dayof the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ ( Χριστοῦ ), 1 Corinthians 1:8; 2 Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; Joel 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles. [source]
1 Thessalonians 1:1Timothy [] Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1,Acts 16:2; comp. 2 Timothy 3:10,2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
1 Thessalonians 2:18We would fain have come to you [ητελησαμεν ελτειν προς υμας] First aorist active indicative of τελω thelō Literally, we desired to come to you. I Paul Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
1 Thessalonians 2:18we desired to come to you. I Paul [εγω μεν Παυλος] Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
2 Thessalonians 1:11All the good pleasure of his goodness [πᾶσαν εὐδοκίαν ἀγαθωσύνης] Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25,Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21,Ephesians 1:5,Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
1 Timothy 4:6Minister of Jesus Christ [διάκονος Χριστοῦ Ἱησοῦ] Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος ministersee on 1 Timothy 3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant ( διάκονος ) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servantwith Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philemon 1:1. [source]
1 Timothy 5:10Of the saints [ἁγίων] Ἅγιος is rare in Class. In lxx, the standard word for holy. Its fundamental idea is setting apart, as in Class., devoted to the gods. In O.T., set apart to God, as priests; as the Israelites consecrated to God. In N.T., applied to Christians. Ideally, it implies personal holiness. It is used of God, Christ, John the Baptist, God's law, the Spirit of God. Paul often uses οἱ ἅγιοι as a common designation of Christians belonging to a certain region or community, as Philemon 1:1; 2 Corinthians 1:1; Colossians 1:2. In such cases it does not imply actual holiness, but holiness obligatory upon those addressed, as consecrated persons, and appropriate to them. What ought to be is assumed as being. In this sense not in the Gospels (unless, possibly, Matthew 27:52) or in the Epistles of Peter and John. Rare in Acts. [source]
1 Timothy 4:3Forbidding to marry and commanding to abstain from meats [κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων] Κωλύειν , properly to hinder or check. Ἁπέχεσθαι to hold one's self off. In Paul, 1 Thessalonians 4:3; 1 Thessalonians 5:22; Philemon 1:15. Commanding is not expressed, but is implied in forbidding; “Bidding not to marry and (bidding) to abstain from meats.” The ascetic tendencies indicated by these prohibitions developed earlier than these Epistles among the Essenes, an ascetic Jewish brotherhood on the shores of the Dead Sea, who repudiated marriage except as a necessity for preserving the race, and allowed it only under protest and under stringent regulations. They also abstained strictly from wine and animal food. This sect was in existence in the lifetime of our Lord. Strong traces of its influence appear in the heresy assailed in Paul's Epistle to the Colossians. The Christian body received large accessions from it after the destruction of Jerusalem (70 a.d.). The prohibitions above named were imposed by the later Gnosticism of the second century. [source]
1 Timothy 3:8Deacons [] The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
1 Timothy 3:1The office of a bishop [ἐπισκοπῆς] oP. Ἑπίσκοπος superintendentoverseer, by Paul only in Philemon 1:1. The fundamental idea of the sword is overseeing. The term ἐπίσκοπος was not furnished by the gospel tradition: it did not come from the Jewish synagogue, and it does not appear in Paul's lists of those whom God has set in the church (1 Corinthians 12:28; Ephesians 4:11). Its adoption came about in a natural way. Just as senatus, γερουσία and πρεσβύτερος passed into official designations through the natural association of authority with age, so ἐπίσκοπος would be, almost inevitably, the designation of a superintendent. This process of natural selection was probably aided by the familiar use of the title In the clubs and guilds to designate functions analogous to those of the ecclesiastical administrator. The title can hardly be traced to the O.T. There are but two passages in lxx where the word has any connection with religious worship, Numbers 4:16; 2 Kings 11:18. It is applied to God (Job 20:29), and in N.T. to Christ (1 Peter 2:25). It is used of officers in the army and of overseers of workmen. The prevailing O.T. sense of ἐπισκοπὴ isvisitation for punishment, inquisition, or numbering. [source]
1 Timothy 3:16Was received up into glory [ἀνελήμφθη ἐν δόξῃ] Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2,Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7,2 Corinthians 3:8,2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7,Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1,John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
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The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32,John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28,Matthew 7:29). -DIVIDER-
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Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
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In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9,Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
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[source]
1 Timothy 3:2The bishop [τον επισκοπον] The overseer. Old word, in lxx, and inscriptions and papyri. Deissmann (Bible Studies, pp. 230f.) has shown it is applied to communal officials in Rhodes. See note on Acts 20:28 for its use for the elders (presbyters) in Acts 20:17. So also in Titus 1:5,Titus 1:7. See note on Philemon 1:1. The word does not in the N.T. have the monarchical sense found in Ignatius of a bishop over elders. [source]
1 Timothy 3:8Deacons [διακονους] Accusative case of general reference like the preceding with δει ειναι dei einai understood. Technical sense of the word here as in Philemon 1:1 which see (two classes of church officers, bishops or elders, deacons). [source]
1 Timothy 3:10First be proved [δοκιμαζεστωσαν πρωτον] Present passive imperative third plural of δοκιμαζω dokimazō old and common verb, to test as metals, etc. (1 Thessalonians 2:4, and often in Paul). How the proposed deacons are to be “first” tested before approved Paul does not say. See note on Philemon 1:10 for the two senses (test, approve) of the word. [source]
1 Timothy 4:15Thy progress [σου η προκοπη] Koiné{[28928]}š word from προκοπτω prokoptō to cut forward, to blaze the way, in N.T. only here and Philemon 1:12,Philemon 1:25. Paul‘s concern (purpose, ινα hina and present subjunctive ηι ēi of ειμι eimi) is that Timothy‘s “progress” may be “manifest to all.” It is inspiring to see a young preacher grow for then the church will grow with him. [source]
1 Timothy 6:2Let not despise them [μη καταπρονειτωσαν] Negative imperative active third plural of καταπρονεω kataphroneō to think down on. See note on 1 Timothy 4:12. He must not presume on the equality of Christian brotherhood not allowed by the state‘s laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master‘s position, see note on 1 Corinthians 7:22; Philemon 1:16. [source]
1 Timothy 4:15Give thyself wholly to them [εν τουτοις ιστι] Present imperative second person singular of ειμι eimi “keep on in these things.” Note five uses of εν en in 1 Timothy 4:12 and three datives in 1 Timothy 4:14. Plutarch (Pomp. 656 B) says Caesar was εν τουτοις en toutois (“in these things”). It is like our “up to his ears” in work Koiné{[28928]}š word from προκοπτω prokoptō to cut forward, to blaze the way, in N.T. only here and Philemon 1:12,Philemon 1:25. Paul‘s concern (purpose, ινα hina and present subjunctive ηι ēi of ειμι eimi) is that Timothy‘s “progress” may be “manifest to all.” It is inspiring to see a young preacher grow for then the church will grow with him. [source]
2 Timothy 4:16At my first answer [ἐν τῇ πρώτῃ μου ἀπολογίᾳ] Ἁπολογία defensein a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2 Corinthians 7:11. Defense of the gospel against its adversaries, as Philemon 1:7,Philemon 1:16; comp. 1 Peter 3:15(note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philemon href="/desk/?q=phm+1:7&sr=1">Philemon 1:7,Philemon 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Philemon 2:19-23) and which is here related as a piece of news, are quite inexplicable. [source]
2 Timothy 2:21Meet [εὔχρηστον] From εὐ welland χρᾶσθαι touse. Hence, easy to make use of, useful. The A.V. meet, is fit, suitable. Rend. serviceable. In contrast with to no profit, 2 Timothy 2:14. See Philemon 1:11, where the contrast with ἄχρηστος uselessis brought out. Only here, 2 Timothy 4:11,Philemon 1:11. [source]
2 Timothy 1:8The testimony of our Lord [το μαρτυριον του κυριου] For the old word μαρτυριον marturion see note on 1 Corinthians 1:6; 1 Corinthians 2:1. Paul probably has in mind the saying of Jesus preserved in Mark 8:38 (Luke 9:26). See also 2 Timothy 2:12. His prisoner (τον δεσμιον αυτου ton desmion autou). As in Philemon 1:12; Philemon 1:1,Philemon 1:9; Ephesians 3:1; Ephesians 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in 2 Timothy 1:16; 2 Timothy 2:9. Suffer hardship with First aorist active imperative of the double compound συνκακοπατεω sunkakopatheō first known use and in N.T. only here and 2 Timothy 2:3 (in eccles. writers). But κακοπατεω kakopatheō to suffer evil, is old verb (2 Timothy 2:9; 2 Timothy 4:5). Paul is fond of compounds of συν sun Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint According to the power of God (κατα δυναμιν τεου kata dunamin theou). Given by God (2 Corinthians 6:7). [source]
2 Timothy 1:12Yet I am not ashamed [αλλ ουκ επαισχυνομαι] Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα hōi pepisteuka). Dative case of the relative (ωι hōi) with the perfect active of πιστευω pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6,Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5,Romans 2:16). [source]
2 Timothy 4:16At my first defence [εν τηι πρωτηι απολογιαι] Original sense of “apology” as in Philemon 1:7,Philemon 1:16. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. [source]
Philemon 1:9Being such an one as Paul the aged [τοιοῦτος ὦν ὡς Παῦλος πρεσβύτης] Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Philemon 1:10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in Philemon 1:10is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2. [source]
Philemon 1:1Timothy, our brother [] Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
Philemon 1:1Philemon [] An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid (“Metamorphoses,” viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (Philemon 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Philemon 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary. [source]
Philemon 1:1Timothy [Τιμοτεος] With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians. To Philemon (Πιλημονι Philēmoni). A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
Philemon 1:1To Philemon [Πιλημονι] A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
Philemon 1:14I would do nothing [ουδεν ητελησα ποιησαι] First aorist active indicative of τελω thelō I decided, I wished, decision reached (cf. εβουλομην eboulomēn in Philemon 1:13. Thy goodness (το αγατον σου to agathon sou). Neuter articular adjective (thy good deed). As of necessity “As if according to compulsion.” See note on 2 Corinthians 9:7. But of free will (αλλα κατα εκουσιον alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps τροπον tropon (way, manner) is to be understood with the adjective εκουσιος hekousios (old word, here alone in N.T.), from εκων hekōn (1 Corinthians 9:17; Romans 8:20). [source]
Philemon 1:19That I say not [ινα μη λεγω] Neat idiom as in 2 Corinthians 9:4, delicately reminding Philemon that Paul had led him also to Christ. Thou owest to me even thine own self besides (και σεαυτον μοι προσοπειλεις kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb οπειλω opheilō of Philemon 1:18 with προς pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. [source]
Philemon 1:19Thou owest to me even thine own self besides [και σεαυτον μοι προσοπειλεις] Old verb, only here in N.T., Paul using the verb οπειλω opheilō of Philemon 1:18 with προς pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. [source]
Philemon 1:19With mine hand [τηι εμηι χειρι] Instrumental case and a note of hand that can be collected. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. I will repay it (εγω αποτισω egō apotisō). Future active indicative of αποτινω apotinō (αποτιω apotiō) to pay back, to pay off. The more usual word was αποδωσω apodōsō This is Paul‘s promissory note. Deissmann (Light, etc., p. 331) notes how many of the papyri are concerning debts. That I say not Neat idiom as in 2 Corinthians 9:4, delicately reminding Philemon that Paul had led him also to Christ. Thou owest to me even thine own self besides (και σεαυτον μοι προσοπειλεις kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb οπειλω opheilō of Philemon 1:18 with προς pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. [source]
Hebrews 10:26We sin willfully [ἑκουσίως ἁμαρτανόντων ἡμῶν] Ἑκουσίως willfullyonly here and 1 Peter 5:2. Comp. Philemon 1:14, κατ ' ἑκούσιον offree will. See lxx, Numbers 15:3. The willful sin is the abandonment of Christianity for Judaism. [source]
Hebrews 12:11It yieldeth the peaceable fruit of righteousness [καρπὸν εἰρηνικὸν ἀποδίδωσιν δικαιοσύνης] Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies “to give back.” The phrase ἀποδιδόναι καρπὸν only here and Revelation 22:2. Καρπὸν fruitwith διδόναι togive, Matthew 13:8; Mark 4:8: with ποιεῖν tomake or produce, often in Synoptic Gospels, as Matthew 3:8,Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν tobear, always and only in John, John 12:24; John 15:2,John 15:4,John 15:5,John 15:8,John 15:16: with βλαστάνειν tobring forth, James 5:18. Ἑιρηνικός peaceablein N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπός εἰρηνικός peaceablefruit (omit the ), N.T.oolxx. The phrase fruit of righteousness, Philemon 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13: comp. Psalm 1:3; Psalm 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness. [source]
James 3:17Easy to be entreated [ευπειτης] Old adjective Practical help (James 2:13,James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
James 3:17Good fruits [Καλοι καρποι] αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
James 1:1Servant [δουλος] Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου kuriou Iēsou Christou). Here on a par with God (τεου theou) and calls himself not αδελπος adelphos (brother) of Jesus, but δουλος doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10,2 John 1:11. [source]
James 3:14Faction [εριτιαν] Late word, from εριτος erithos (hireling, from εριτευω eritheuō to spin wool), a pushing forward for personal ends, partisanship, as in Philemon 1:16.In your heart (εν τηι καρδιαι υμων en tēi kardiāi humōn). The real fountain (πηγη pēgē James 3:11).Glory not Present middle imperative of κατακαυχαομαι katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth (πσευδεστε κατα της αλητειας pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι pseudomai old verb, to play false, with μη mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18,Romans 2:20. [source]
James 3:17Then peaceable [επειτα ειρηνικη] Old adjective from ειρηνη eirēnē (peace), loving peace here, bringing peace in Hebrews 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil‘s peace of surrender.Gentle (επιεικης epieikēs). Old adjective (from εικος eikos reasonable, fair), equitable (Philemon 4:5; 1 Peter 2:18). No English word renders it clearly.Easy to be entreated Old adjective Practical help (James 2:13,James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
James 5:14Let him call for [προσκαλεσαστω] First aorist (ingressive) middle imperative of προσκαλεω proskaleō Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1 Thessalonians 5:14 (“help the sick”). Note the plural here, “elders of the church,” as in Acts 20:17; Acts 15:6,Acts 15:22; Acts 21:18; Philemon 1:1 (bishops).Let them pray over him (προσευχαστωσαν επ αυτον proseuxasthōsan ep' auton). First aorist middle imperative of προσευχομαι proseuchomai Prayer for the sick is clearly enjoined.Anointing him with oil First aorist active participle of αλειπω aleiphō old verb, to anoint, and the instrumental case of ελαιον elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν proseuxasthōsan (pray). See the same use of αλειπω ελαιωι aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν Aleiphein is the mundane and profane, χριειν chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]
1 Peter 3:15Ready to give an answer [ἕτοιμοι πρὸς ἀπολογίαν] Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of defence. So it is translated Acts 22:1; Philemon 1:7,Philemon 1:16. Clearing of yourselves, 2 Corinthians 7:11. [source]
1 Peter 5:12As I account him [ως λογιζομαι] Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19,Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
2 Peter 3:1Pure minds [εἰλικρινῆ διάνοιαν] The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη , to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω , to roll, and explain it as that which is separated or sifted byrolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Philemon 1:10. The kindred noun εἰλικρίνεια , sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17. Rev., here, sincere. [source]
2 Peter 3:15Is salvation [σωτηριαν] Predicate accusative after ηγειστε hēgeisthe in apposition with μακροτυμιαν makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.Our beloved brother Paul (ο αγαπητος αδελπος Παυλος ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.Given to him First aorist passive participle of διδωμι didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg). [source]
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
Parse: Noun, Nominative Masculine Singular
Root: Τιμόθεος
Sense: a resident of Lystra, apparently, whose father was a Greek and mother a Jewess; he was Paul’s travelling companion and fellow labourer.
Parse: Noun, Dative Masculine Singular
Root: Φιλήμων
Sense: a resident of Colosse, converted to Christianity by Paul, and the recipient of the letter bearing his name.
Greek Commentary for Philemon 1:1
As Philemon 1:9 and in Ephesians 3:1; Ephesians 4:1. Old adjective from δεσμος desmos (bond, δεω deō to bind). Apparently used here on purpose rather than αποστολος apostolos as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. [source]
With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians. To Philemon (Πιλημονι Philēmoni). A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
A prisoner for Christ's sake. This is the only salutation in which Paul so styles himself. The word is appropriate to his confinement at Rome. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with the Macedonian churches. Contrast the salutation to the Galatians. [source]
Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid (“Metamorphoses,” viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (Philemon 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Philemon 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary. [source]
Reverse Greek Commentary Search for Philemon 1:1
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
This word may come from δια dia and κονις konis (dust), to raise a dust by one‘s hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our “deacon” in Philemon 1:1. But it more frequently is applied to ministers of the Gospel (1 Corinthians 3:5). The way to be “first” This is a complete reversal of popular opinion then and now. [source]
In Rome the praetorium was the camp of the praetorian (from praetor) guard of soldiers (Philemon 1:13), but in the provinces it was the palace in which the governor resided as in Acts 23:35 in Caesarea. So here in Jerusalem Pilate ordered Jesus and all the band or cohort (ολην την σπειραν holēn tēn speiran) of soldiers to be led into the palace in front of which the judgment-seat had been placed. The Latin spira was anything rolled into a circle like a twisted ball of thread. These Latin words are natural here in the atmosphere of the court and the military environment. The soldiers were gathered together for the sport of seeing the scourging. These heathen soldiers would also enjoy showing their contempt for the Jews as well as for the condemned man. [source]
Rev., minister. Probably from διώκω to pursue; to be thefollower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity; while δοῦλος , slave, represents him in his condition or relation as a bondman. A διάκονος , may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12. The word is often used in the New Testament to denote ministers of the gospel. See 1 Corinthians 3:5; Ephesians 3:7; 1 Thessalonians 3:2, and elsewhere. Mark uses δοῦλος , in Mark 10:44. [source]
A peculiar verb, from σπλάγχνα , the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philemon 1:8; Philemon 1:7, Philemon 1:12, Philemon 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18. [source]
In Matthew 27:27 this same word is translated “palace.” That is its meaning here also, the palace in which the Roman provincial governor resided. In Philemon 1:13 it means the Praetorian Guard in Rome. Mark mentions here “the court” (της αυλης tēs aulēs) inside of the palace into which the people passed from the street through the vestibule. See further on Matthew about the “band.” [source]
Lit., sent him up ( ανα ). Used of sending up to a higher court. Compare Acts 25:21, of sending Paul to Caesar. It also means to send back, as in Luke 23:11, and Philemon 1:11. [source]
Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου heōs autou right up to him.Would have stayed him (κατειχον αυτον kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
A Latin word, proetorium, transcribed. Originally, the general's tent. In the Roman provinces it was the name for the official residence of the Roman governor, as here. Compare Acts 23:35. It came to be applied to any spacious villa or palace. So Juvenal: “To their crimes they are indebted for their gardens, palaces (proetoria ), etc.” (“Sat.,” i., 75). In Rome the term was applied to the proetorian guard, or imperial bodyguard. See on Philemon 1:13. Rev., palace. [source]
Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9, 1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21, Matthew 19:22; Mark 5:35, Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER- -DIVIDER- As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15, Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER- -DIVIDER- John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1, 1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Proverbs 8:26-318; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25, Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (1714064668_64), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2, Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER- -DIVIDER- (3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4, Hosea 12:5; Exodus 23:20, Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER- -DIVIDER- Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER- -DIVIDER- The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER- -DIVIDER- Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER- -DIVIDER- John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER- -DIVIDER- But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER- -DIVIDER- In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER- -DIVIDER- The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8, 1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER- -DIVIDER- Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1, John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER- -DIVIDER- The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER- “The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philemon 1:10. In 1 Corinthians 10:32, it occurs in the active sense of giving offence to others, or causing them to stumble. [source]
Conative imperfect of πειραζω peirazō and ingressive aorist passive infinitive of πορευομαι poreuomai Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these Acts 16:6, Acts 16:7. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is Acts 16:6, Acts 16:7 that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke‘s grammar to pieces to bolster up a theory of criticism? And the Spirit of Jesus suffered them not (και ουκ ειασεν αυτους το πνευμα Ιησου kai ouk eiasen autous to pneuma Iēsou). The same Spirit who in Acts 16:6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans 8:9) and the Spirit of Jesus Christ (Philemon 1:19). Ειασεν Eiasen is first aorist active indicative of εαω eaō old verb to allow. [source]
The same Spirit who in Acts 16:6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans 8:9) and the Spirit of Jesus Christ (Philemon 1:19). Ειασεν Eiasen is first aorist active indicative of εαω eaō old verb to allow. [source]
It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
The οτι hoti clause is really in the ablative case after πλην plēn here a preposition as in Philemon 1:18, this idiom πλην οτι plēn hoti occasionally in ancient Greek. [source]
Singular here though plural in κατ οικους kat' oikous (Acts 20:20). Bonds and afflictions (δεσμα και τλιπσεις desma kai thlipseis). Both together as in Philemon 1:17; 2 Corinthians 1:8. Literal bonds and actual pressures. Abide me With the accusative as in Acts 20:5 (εμενον ημας emenon hēmas) and nowhere else in the N.T. [source]
Both together as in Philemon 1:17; 2 Corinthians 1:8. Literal bonds and actual pressures. [source]
Second aorist middle subjunctive of παραγινομαι paraginomai with temporal conjunction οταν hotan indefinite temporal clause of future time (Robertson, Grammar, p. 972), “whenever thine accusers come.” In Herod‘s palace (εν τωι πραιτωριωι en tōi praitōriōi). The Latin word πραετοριυμ praetorium The word meant the camp of the general, then the palace of the governor as here and Matthew 27:27 which see, and then the camp of praetorian soldiers or rather the praetorian guard as in Philemon 1:13. [source]
The Latin word πραετοριυμ praetorium The word meant the camp of the general, then the palace of the governor as here and Matthew 27:27 which see, and then the camp of praetorian soldiers or rather the praetorian guard as in Philemon 1:13. [source]
The use of πριν prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη epiphanē) is the same root as epiphany (επιπανεια epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Old English for “I know.” In ignorance (κατα αγνοιαν kata agnoian). This use of κατα kata occurs in the Koiné. See also Philemon 1:14. One may see note on Luke 23:34 for the words of the Saviour on the Cross. “They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous” (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1 Corinthians 2:8). [source]
This use of κατα kata occurs in the Koiné. See also Philemon 1:14. One may see note on Luke 23:34 for the words of the Saviour on the Cross. “They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous” (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1 Corinthians 2:8). [source]
Literally, My defence to you at this time. Νυνι Nuni is a sharpened form (by ι ̇i) of νυν nun (now), just now. The term απολογια apologia (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from απολογεομαι apologeomai to talk oneself off a charge, to make defence. It occurs also in Acts 25:16 and then also in 1 Corinthians 9:3; 2 Corinthians 7:11; Philemon 1:7, Philemon 1:16; 2 Timothy 4:16; 1 Peter 3:15. Paul uses it again in Acts 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Acts 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul‘s conversion see chapter Acts 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three. [source]
“Do I also myself take exercise,” take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. Void of offence (απροσκοπον aproskopon). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” (δια παντος dia pantos), a bold claim for a consistent aim in life. “Certainly his conscience acquitted him of having caused any offence to his countrymen” (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
Genitive absolute again with present active participle of ζητεω zēteō to seek. Had lowered (χαλασαντων chalasantōn). Aorist active participle of χαλαζω chalazō Under colour Possibly the same word as “prophecy” (from προπημι prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως hōs). The alleged reason, a common Greek idiom with ως hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Possibly the same word as “prophecy” (from προπημι prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως hōs). The alleged reason, a common Greek idiom with ως hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Pleasing, verbal adjective from αρεσκω areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας katalipontas from καταλειπω kataleipō to leave behind. Serve tables Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
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 Romans 8:1-13; 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, Luke 8:55; 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]
Put to account so as to bring penalty. From λόγος anaccount or reckoning. Only here and Philemon 1:18. [source]
This may be the meaning, and it is adopted by Rev. with the proper omission of more. But it may also mean the things which differ; in which case we shall render provest instead of approvest. The sense will then be: thou dost test with nice discrimination questions of casuistry. Compare Philemon 1:10. The latter interpretation seems preferable, being borne out by the succeeding being instructed. [source]
More literally, the good will of my heart. See on Luke 2:14. Compare Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9; 2 Thessalonians 1:11. [source]
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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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]
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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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- -DIVIDER- 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]
It is much disputed whether ὑπέρ onbehalf of, is ever equivalent to ἀντί insteadof. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one ( ὑπὲρ τούτου )?” Seuthes asked the boy if he should smite him (Episthenes) instead of him ( ἀντ ' ἐκείνου ) So Irenaeus: “Christ gave His life for ( ὑπέρ ) our lives, and His flesh for ( ἀντί ) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you ( ὐπὲρ σοῦ ).” In the New Testament Philemon 1:13is cited; ὑπὲρ σου , A.V., in thy stead; Rev., in thy behalf. So 1 Corinthians 15:29, “baptized for the dead ( ὑπὲρ τῶν νεκρῶν ).” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Galatians 3:13; Romans 14:15; 1 Peter 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Lit., bond-servant or slave. Paul applies the term to himself, Galatians 1:10; Philemon 1:1; Titus 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Corinthians 7:22; Galatians 4:7; Ephesians 6:6; Philemon 1:16. On the other hand, believers belong to Christ by purchase (1 Corinthians 6:20; 1 Peter 1:18; Ephesians 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense. [source]
Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. [source]
Literally, “Thus the according to me affair is ready” It is an awkward idiom like to τα κατ εμε ex humōn in Romans 12:18. The plural ta kat' eme we find in Philemon 1:12; Colossians 4:7; Ephesians 6:21. [source]
No papyri examples of this word, though ευδοκησις eudokēsis occurs, only in lxx and N.T., but no example for “desire” unless this is one, though the verb ευδοκεω eudokeō is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9). [source]
Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
But Westcott and Hort print it, Τι γαρ ει Timothy gaṙ ei See note on Philemon 1:18 for this exclamatory use of τι γαρ ti gar (for how? How stands the case?). [source]
Probably, “in the Holy Spirit.” It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit. If so be that (ειπερ eiper). “If as is the fact” (cf. Romans 3:30). The Spirit of Christ The same as “the Spirit of God” just before. See also Philemon 1:19; 1 Peter 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2 Corinthians 3:18 “the Spirit of the Lord.” Condition of first class, assumed as true. [source]
Roman name See note on Acts 13:9 for the origin of this name by the side of Saul. Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. Called to be an apostle An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
In Christ, not in the flesh. Who is a servant of the church (ουσαν διακονον της εκκλησιας ousan diakonon tēs ekklēsias). The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
The same as “the Spirit of God” just before. See also Philemon 1:19; 1 Peter 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2 Corinthians 3:18 “the Spirit of the Lord.” Condition of first class, assumed as true. [source]
Or pray as 2 Corinthians 13:7, 2 Corinthians 13:9; James 5:16. Lit., I was wishing; but the imperfect here has a tentative force, implying the wish begun, but stopped at the outset by some antecedent consideration which renders it impossible, so that, practically, it was not entertained at all. So Paul of Onesimus: “Whom I could have wished ( ἐβουλόμην ) to keep with me,” if it had not been too much to ask (Philemon 1:13). Paul would wish to save his countrymen, even at such sacrifice, if it were morally possible. Others, however, explain the imperfect as stating an actual wish formerly entertained. [source]
The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
Late and rare double compound, in lxx and once in the Didache. In N.T. only here and Luke 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case It is the picture of blind and mechanical reliance on the Mosaic law. Gloriest in God (καυχασαι εν τεωι kauchāsai en theōi). Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). Approvest the things that are excellent Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
This is the ground of Paul‘s confidence as he loves to say (1 Thessalonians 5:24; 1 Corinthians 10:13; Romans 8:36; Philemon 1:16). God will do what he has promised. [source]
Late word and in papyri, only three times in N.T. (here; Philemon 1:10; Acts 24:16). See note on Acts 24:16. Here in active sense, not tripping others by being a stumbling-block, as in Sirach 32:21, but passive in Acts 24:16. [source]
The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Indefinite relative with εαν ean and aorist subjunctive of δοκιμαζω dokimazō (to test and so approve as in Philemon 1:10). “By letters” to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2 Corinthians 8:20.). Curiously enough no names from Corinth occur in the list in Acts 20:4. To carry (απενεγκειν apenegkein). Second aorist active infinitive of αποπερω apopherō to bear away. Bounty Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as δια dia and κονις konis “raising dust by hastening.” In the Gospels it is the servant (Matthew 20:26) or waiter (John 2:5). Paul so describes himself as a minister (Colossians 1:23, Colossians 1:25). The technical sense of deacon comes later (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the Lord gave to him (ως ο Κυριος εδωκεν hōs ho Kurios edōken). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1 Corinthians 3; 4 and it is made plain in chapter 1 Corinthians 12. [source]
Is should be joined with throughout all the churches; as Rev., whose praise in the Gospel is spread throughout, etc. The person referred to has been variously identified with Titus' brother, Barnabas, Mark, Luke, and Epaenetus, mentioned in Romans 16:5. The reference to Epaenetus has been urged on the ground of a supposed play upon the word praise, epainos Epaenetus meaning praiseworthy; and the parallel is cited in the case of Onesimus profitable, of whom Paul says that he will henceforth be useful, Philemon 1:11. [source]
The aorist may refer to the whole of the preceding letter, or to the concluding verses which follow. In either case it is probably an instance of the epistolary aorist, by which the writer puts himself at the time when his correspondent is reading his letter. To the correspondent, I write has changed itself into I wrote. Similarly the Lat. scripsi. Ἔπεμψα Isent is used in the same way. See Acts 23:30; Philemon 2:28; Colossians 4:8; Philemon 1:11. [source]
Let us work the good. For the distinctive force of ἐργάζεσθαι see on 3 John 1:5; and for ποιεῖν todo, see on John 3:21. Comp. Colossians 3:23where both verbs occur. Τὸ ἀγαθὸν is, of course, the morally good as distinguished from what is merely useful or profitable, but includes what is beneficent or kindly. See Philemon 1:14; Ephesians 4:28; 1 Thessalonians 3:6; Romans 5:7. Here, in a general sense, embracing all that is specified in Galatians 6:1, Galatians 6:2, Galatians 6:3, Galatians 6:10. [source]
The phrase N.T.oFruit, metaphorical, frequent in N.T., as Matthew 3:8; Matthew 7:16; John 4:36; John 15:8; Romans 1:13; Romans 6:21, etc. We find fruit of light (Ephesians 5:9); of righteousness (Philemon 1:11); of labor (Philemon 1:22); of the lips (Hebrews 13:15). Almost always of a good result. [source]
The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9, Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7, John 16:9, John 16:10, John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17, John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
Better as Rev. of whom I am again in travail. Ὡδίνω only here and Revelation 12:2. Galatians 4:27is a quotation. The metaphorical use of the word is frequent in O.T. See Psalm 7:14; 31:5; 43:17; Micah href="/desk/?q=mic+4:10&sr=1">Micah 4:10; Isaiah 26:18; Isaiah 66:8. Paul means that he is for the second time laboring and distressed for the Galatian converts, with the same anguish which attended his first efforts for their conversion. The metaphor of begetting children in the gospel is found in 1 Corinthians 4:15; Philemon 1:10. It was a Jewish saying: “If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him.” [source]
See note on 2 Corinthians 11:4 for distinction between allo and heteron as here. It is not here or there a mere difference in emphasis or spirit as in Philemon 1:18 so long as Christ is preached. These men as in 2 Corinthians 11:4 preach “another Jesus” and a “different gospel” and so have fallen away from grace and have done away with Christ (Galatians 5:4). Hence the vehemence of Paul‘s words. [source]
It is God. See note on 2 Corinthians 9:10 for this present active participle. Cf. Philemon 1:19; 2 Peter 1:5. [source]
The Holy Spirit, called the Spirit of Christ (Romans 8:9.), the Spirit of Jesus Christ (Philemon 1:19). The Holy Spirit proceeds from the Father and from the Son (John 15:26). Crying, Abba, Father (κραζον Αββα ο πατηρ krazon Abba ho patēr). The participle agrees with πνευμα pneuma neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe‘s The Raven), any inarticulate cry like “the unuttered groanings” of Romans 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Αββα Abba is the Aramaic word for father with the article and ο πατηρ ho patēr translates it. The articular form occurs in the vocative as in John 20:28. It is possible that the repetition here and in Romans 8:15 may be “a sort of affectionate fondness for the very term that Jesus himself used” (Burton) in the Garden of Gethsemane (Mark 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul‘s case. [source]
See on Philemon 1:14. [source]
Not strictly in the sense of kindly or friendly feeling, as Luke 2:14; Philemon 1:15, but because it pleased Him, see Luke 10:21; Matthew 11:26. The other sense, however, is included and implied, and is expressed by in love. [source]
See on Romans 1:7; see on Colossians 1:2; see on Philemon 1:1. [source]
Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). [source]
Better “slaves of Christ” as Paul rejoiced to call himself (Philemon 1:1). [source]
A late word in lxx and N.T. (Acts 9:22; Romans 4:20; Philemon 4:13), present passive imperative of ενδυναμοω endunamoō from εν en and δυναμις dunamis to empower. See Philemon 1:10 for “in the strength of his might.” Not a hendiadys. [source]
See note on Ephesians 2:21 for this verb. Through that which every joint supplieth (δια πασης απης της επιχορηγιας dia pasēs haphēs tēs epichorēgias). Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). In due measure Just “in measure” in the Greek, but the assumption is that each part of the body functions properly in its own sphere. Unto the building up of itself (εις οικοδομην εαυτου eis oikodomēn heautou). Modern knowledge of cell life in the human body greatly strengthens the force of Paul‘s metaphor. This is the way the body grows by cooperation under the control of the head and all “in love” (εν αγαπηι en agapēi). [source]
See on Philemon 1:10. [source]
Whom the Colossians had known only as the worthless, runaway slave. See Philemon 1:11, Philemon 1:16. [source]
Lit., the equality. Not equality of condition, but the brotherly equality growing out of the Christian relation in which there is neither bond nor free. See on Philemon 1:16. [source]
Compare Philemon 1:18. The reference is primarily to the slave; but the following clause extends it to the master. If the slave do wrong, he shall be punished; but the master who does wrong will not be excused, for there is no respect of persons. Tychicus, who carried this letter to Colossae, carried at the same time the letter to Philemon, and escorted Onesimns to his master. [source]
Or orderly array. A military metaphor, quite possibly suggested by Paul's intercourse with the soldiers in his confinement. See on Philemon 1:13. [source]
First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
is in the locative case (in faith). Grounded (τετεμελιωμενοι tethemeliōmenoi). Perfect passive participle of τεμελιοω themelioō old verb from τεμελιος themelios (adjective, from τεμα thema from τιτημι tithēmi laid down as a foundation, substantive, 1 Corinthians 3:11.). Picture of the saint as a building like Ephesians 2:20. Steadfast Old adjective from εδρα hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι mē metakinoumenoi). Present passive participle (with negative μη mē) of μετακινεω metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Old adjective from εδρα hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι mē metakinoumenoi). Present passive participle (with negative μη mē) of μετακινεω metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
This peculiar phrase occurs nowhere else by Paul. We have often ο Χριστος ho Christos (the Christ or Messiah) as in Philemon 1:15, Ιησους Χριστος Iēsous Christos (Jesus Christ), Χριστος Ιησους Christos Iēsous (Christ Jesus), ο Κυριος Ιησους ho Kurios Iēsous (the Lord Jesus, very often), but nowhere else ο Χριστος Ιησους ho Christos Iēsous and Ιησους ο Κυριος Iēsous ho Kurios Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). “As therefore ye received the Christ (the Messiah), Jesus the Lord.” Ye were taught right. Walk in him (εν αυτωι περιπατειτε en autōi peripateite). “Go on walking in him” (present active indicative of περιπατεω peripateō). Stick to your first lessons in Christ. [source]
The late compound χειρογραπον cheirographon See Deissmann, Bible Studies, p. 247. The signature made a legal debt or bond as Paul says in Philemon 1:18.: “I Paul have written it with mine own hand, I will repay it.” Many of the papyri examples have been “crossed out” thus X as we do today and so cancelled. One decree is described as “neither washed out nor written over” (Milligan, N. T. Documents, p. 16). Undoubtedly “the handwriting in decrees” So Paul says “against us” And he hath taken it out of the way (αιρων kai ērken ek tou mesou). Perfect active indicative of ηρκεν airō old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as “the Lamb of God that bears away (εκ του μεσου airōn) the sin of the world” (John 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of προσηλωσας αυτο τωι σταυρωι ērken but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us “out of the midst” (προσηλοω ek tou mesou). Nailing it to the cross (σταυρωι prosēlōsas auto tōi staurōi). First aorist active participle of old and common verb σταυρωι prosēloō to fasten with nails to a thing (with dative staurōi). Here alone in N.T., but in 3 Maccabees 4:9 with the very word staurōi The victim was nailed to the cross as was Christ. “When Christ was crucified, God nailed the Law to His cross” (Peake). Hence the “bond” is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here. [source]
Comp. 2 Corinthians 1:1; Colossians 1:1; Philemon 1:1; Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12. [source]
As Luke 2:34(see note); Philemon 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21ff.; 1 Peter 4:12; 2 Timothy 3:12. [source]
The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Romans 1:13; Romans 11:25; 1 Corinthians 2:1, etc. He employs several similar expressions for the same purpose, as θέλω ὑμᾶς εἰδέναι Iwish you to know (1 Corinthians 11:3; Colossians 2:1): γινωρίζω ὑμῖν Ideclare unto you (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11): γινώσκειν ὑμᾶς βούλομαι Iwould have you know (Philemon 1:12). [source]
The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα theday, absolutely, 1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12: ἡ ἡμέρα ἐκείνη thatday, 2 Thessalonians 1:10: ἡμέρα χριστοῦ theday of Christ, Philemon 1:10; Philemon 2:16: ἡμέρα κυρίου or τοῦ κυρίου dayof the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ ( Χριστοῦ ), 1 Corinthians 1:8; 2 Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; Joel 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles. [source]
See Philemon href="/desk/?q=phm+1:1&sr=1">Philemon 1:1. [source]
N.T.oLit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase πρὸς ὥραν foran hour: see 2 Corinthians 7:8; Galatians 2:5; Philemon 1:15. Comp. πρὸς καιρὸν fora season, Luke 8:13; 1 Corinthians 7:5. [source]
This form of address appears in 1st and 2nd Corinthians, Galatians, 2nd Thessalonians. The other letters are addressed to “the saints, “ “the brethren, “ “the saints and faithful brethren.” The use of the genitive of the national name is peculiar. Comp. 1 Corinthians 1:22; 2 Corinthians 1:1; Galatians 1:2; Philemon 1:1; Colossians 1:2. [source]
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
First aorist active indicative of τελω thelō Literally, we desired to come to you. I Paul Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος ministersee on 1 Timothy 3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant ( διάκονος ) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servantwith Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philemon 1:1. [source]
Better, advance or progress. Only here and Philemon 1:12. The verb προκόπτειν in 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:13. In lxx, see 2 Maccabees 8:8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting ( κόπτω ) a way before ( πρὸ ) an army, and so furthering its advance. The opposite is ἐγκόπτειν to cut into, throw obstacles in the way, and so hinder. See Galatians href="/desk/?q=ga+5:7&sr=1">Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. [source]
Better, I desire. See on Matthew 1:19, and comp. Philemon 1:12. Paul's word is θέλω Iwill. See Romans 16:19; 1 Corinthians 7:32; 1 Corinthians 10:20; 1 Corinthians 14:5, 1 Corinthians 14:19, etc. [source]
Ἅγιος is rare in Class. In lxx, the standard word for holy. Its fundamental idea is setting apart, as in Class., devoted to the gods. In O.T., set apart to God, as priests; as the Israelites consecrated to God. In N.T., applied to Christians. Ideally, it implies personal holiness. It is used of God, Christ, John the Baptist, God's law, the Spirit of God. Paul often uses οἱ ἅγιοι as a common designation of Christians belonging to a certain region or community, as Philemon 1:1; 2 Corinthians 1:1; Colossians 1:2. In such cases it does not imply actual holiness, but holiness obligatory upon those addressed, as consecrated persons, and appropriate to them. What ought to be is assumed as being. In this sense not in the Gospels (unless, possibly, Matthew 27:52) or in the Epistles of Peter and John. Rare in Acts. [source]
Κωλύειν , properly to hinder or check. Ἁπέχεσθαι to hold one's self off. In Paul, 1 Thessalonians 4:3; 1 Thessalonians 5:22; Philemon 1:15. Commanding is not expressed, but is implied in forbidding; “Bidding not to marry and (bidding) to abstain from meats.” The ascetic tendencies indicated by these prohibitions developed earlier than these Epistles among the Essenes, an ascetic Jewish brotherhood on the shores of the Dead Sea, who repudiated marriage except as a necessity for preserving the race, and allowed it only under protest and under stringent regulations. They also abstained strictly from wine and animal food. This sect was in existence in the lifetime of our Lord. Strong traces of its influence appear in the heresy assailed in Paul's Epistle to the Colossians. The Christian body received large accessions from it after the destruction of Jerusalem (70 a.d.). The prohibitions above named were imposed by the later Gnosticism of the second century. [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
oP. Ἑπίσκοπος superintendentoverseer, by Paul only in Philemon 1:1. The fundamental idea of the sword is overseeing. The term ἐπίσκοπος was not furnished by the gospel tradition: it did not come from the Jewish synagogue, and it does not appear in Paul's lists of those whom God has set in the church (1 Corinthians 12:28; Ephesians 4:11). Its adoption came about in a natural way. Just as senatus, γερουσία and πρεσβύτερος passed into official designations through the natural association of authority with age, so ἐπίσκοπος would be, almost inevitably, the designation of a superintendent. This process of natural selection was probably aided by the familiar use of the title In the clubs and guilds to designate functions analogous to those of the ecclesiastical administrator. The title can hardly be traced to the O.T. There are but two passages in lxx where the word has any connection with religious worship, Numbers 4:16; 2 Kings 11:18. It is applied to God (Job 20:29), and in N.T. to Christ (1 Peter 2:25). It is used of officers in the army and of overseers of workmen. The prevailing O.T. sense of ἐπισκοπὴ isvisitation for punishment, inquisition, or numbering. [source]
Lit. a herald. See on 2 Peter 2:5. Paul does not use the noun, but the kindred verb κηρύσσειν toproclaim or preach is very common in his writings. See Romans 10:8; 1 Corinthians 1:23; 2 Corinthians 4:5; Philemon 1:15, etc. [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
So Philemon 1:12. [source]
The overseer. Old word, in lxx, and inscriptions and papyri. Deissmann (Bible Studies, pp. 230f.) has shown it is applied to communal officials in Rhodes. See note on Acts 20:28 for its use for the elders (presbyters) in Acts 20:17. So also in Titus 1:5, Titus 1:7. See note on Philemon 1:1. The word does not in the N.T. have the monarchical sense found in Ignatius of a bishop over elders. [source]
Accusative case of general reference like the preceding with δει ειναι dei einai understood. Technical sense of the word here as in Philemon 1:1 which see (two classes of church officers, bishops or elders, deacons). [source]
Present passive imperative third plural of δοκιμαζω dokimazō old and common verb, to test as metals, etc. (1 Thessalonians 2:4, and often in Paul). How the proposed deacons are to be “first” tested before approved Paul does not say. See note on Philemon 1:10 for the two senses (test, approve) of the word. [source]
Koiné{[28928]}š word from προκοπτω prokoptō to cut forward, to blaze the way, in N.T. only here and Philemon 1:12, Philemon 1:25. Paul‘s concern (purpose, ινα hina and present subjunctive ηι ēi of ειμι eimi) is that Timothy‘s “progress” may be “manifest to all.” It is inspiring to see a young preacher grow for then the church will grow with him. [source]
As slaves Perhaps under heathen masters (1 Peter 2:18). For the slave problem, see also Philemon 1:1; Colossians 3:22; Ephesians 6:5; Titus 2:9. See note on Matthew 11:29 for Christ‘s “yoke” (ζυγον zugon from ζευγνυμι zeugnumi to join). [source]
Negative imperative active third plural of καταπρονεω kataphroneō to think down on. See note on 1 Timothy 4:12. He must not presume on the equality of Christian brotherhood not allowed by the state‘s laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master‘s position, see note on 1 Corinthians 7:22; Philemon 1:16. [source]
Present imperative second person singular of ειμι eimi “keep on in these things.” Note five uses of εν en in 1 Timothy 4:12 and three datives in 1 Timothy 4:14. Plutarch (Pomp. 656 B) says Caesar was εν τουτοις en toutois (“in these things”). It is like our “up to his ears” in work Koiné{[28928]}š word from προκοπτω prokoptō to cut forward, to blaze the way, in N.T. only here and Philemon 1:12, Philemon 1:25. Paul‘s concern (purpose, ινα hina and present subjunctive ηι ēi of ειμι eimi) is that Timothy‘s “progress” may be “manifest to all.” It is inspiring to see a young preacher grow for then the church will grow with him. [source]
See on 2 Timothy 4:5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp. Romans 15:19; Acts 23:11; Acts 28:31; Philemon 1:12-14. [source]
Ἑύχρηστος profitableonly here, 2 Timothy 2:21, Philemon 1:11. For for the ministry rend. for ministering or for service, and see on 1 Timothy 1:12. [source]
Ἁπολογία defensein a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2 Corinthians 7:11. Defense of the gospel against its adversaries, as Philemon 1:7, Philemon 1:16; comp. 1 Peter 3:15(note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philemon href="/desk/?q=phm+1:7&sr=1">Philemon 1:7, Philemon 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Philemon 2:19-23) and which is here related as a piece of news, are quite inexplicable. [source]
d Comp. the beginning of Philemon href="/desk/?q=phm+1:12&sr=1">Philemon 1:12; and θέλω δὲ ὑμᾶς εἰδέναι Iwould you should know, 1 Corinthians 11:3. [source]
The teacher or other special worker in the church. Comp. Titus 1:1; Romans 1:1; Galatians 1:10; Philemon 1:1, Colossians 4:12. Of any Christian, 1 Corinthians 7:22; Ephesians 6:6. The phrase is often applied to the Old Testament prophets as a body: see Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6. To Joshua, Judges 2:8; to David, Psalm 78:70. [source]
Only here in Pastorals. In Paul, metaphorically, 1 Corinthians 4:15; Philemon 1:10; Galatians 4:24. [source]
From εὐ welland χρᾶσθαι touse. Hence, easy to make use of, useful. The A.V. meet, is fit, suitable. Rend. serviceable. In contrast with to no profit, 2 Timothy 2:14. See Philemon 1:11, where the contrast with ἄχρηστος uselessis brought out. Only here, 2 Timothy 4:11, Philemon 1:11. [source]
The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: ἡμέρα τοῦ κυρίου theday of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philemon 1:6, Philemon 1:10; Philemon 2:16day when God shall judge, Romans 2:16: the day of wrath and revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30. [source]
For the old word μαρτυριον marturion see note on 1 Corinthians 1:6; 1 Corinthians 2:1. Paul probably has in mind the saying of Jesus preserved in Mark 8:38 (Luke 9:26). See also 2 Timothy 2:12. His prisoner (τον δεσμιον αυτου ton desmion autou). As in Philemon 1:12; Philemon 1:1, Philemon 1:9; Ephesians 3:1; Ephesians 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in 2 Timothy 1:16; 2 Timothy 2:9. Suffer hardship with First aorist active imperative of the double compound συνκακοπατεω sunkakopatheō first known use and in N.T. only here and 2 Timothy 2:3 (in eccles. writers). But κακοπατεω kakopatheō to suffer evil, is old verb (2 Timothy 2:9; 2 Timothy 4:5). Paul is fond of compounds of συν sun Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint According to the power of God (κατα δυναμιν τεου kata dunamin theou). Given by God (2 Corinthians 6:7). [source]
As in Philemon 1:12; Philemon 1:1, Philemon 1:9; Ephesians 3:1; Ephesians 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in 2 Timothy 1:16; 2 Timothy 2:9. [source]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα hōi pepisteuka). Dative case of the relative (ωι hōi) with the perfect active of πιστευω pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
“I suffer evil.” Old compound “Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). As a malefactor One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
“Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). [source]
One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
See note on 1 Corinthians 11:3; Philemon 1:12. [source]
Original sense of “apology” as in Philemon 1:7, Philemon 1:16. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. [source]
Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Philemon 1:10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in Philemon 1:10is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2. [source]
Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid (“Metamorphoses,” viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (Philemon 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Philemon 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary. [source]
With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians. To Philemon (Πιλημονι Philēmoni). A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
First aorist active indicative of τελω thelō I decided, I wished, decision reached (cf. εβουλομην eboulomēn in Philemon 1:13. Thy goodness (το αγατον σου to agathon sou). Neuter articular adjective (thy good deed). As of necessity “As if according to compulsion.” See note on 2 Corinthians 9:7. But of free will (αλλα κατα εκουσιον alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps τροπον tropon (way, manner) is to be understood with the adjective εκουσιος hekousios (old word, here alone in N.T.), from εκων hekōn (1 Corinthians 9:17; Romans 8:20). [source]
Neat idiom as in 2 Corinthians 9:4, delicately reminding Philemon that Paul had led him also to Christ. Thou owest to me even thine own self besides (και σεαυτον μοι προσοπειλεις kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb οπειλω opheilō of Philemon 1:18 with προς pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. [source]
Old verb, only here in N.T., Paul using the verb οπειλω opheilō of Philemon 1:18 with προς pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. [source]
See Philemon 1:7 for αναπαυσον anapauson (first aorist active imperative of αναπαυω anapauō) and σπλαγχνα splagchna (3 times in this letter, Philemon 1:7, Philemon 1:12; Philemon 1:20). [source]
Instrumental case and a note of hand that can be collected. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. I will repay it (εγω αποτισω egō apotisō). Future active indicative of αποτινω apotinō (αποτιω apotiō) to pay back, to pay off. The more usual word was αποδωσω apodōsō This is Paul‘s promissory note. Deissmann (Light, etc., p. 331) notes how many of the papyri are concerning debts. That I say not Neat idiom as in 2 Corinthians 9:4, delicately reminding Philemon that Paul had led him also to Christ. Thou owest to me even thine own self besides (και σεαυτον μοι προσοπειλεις kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb οπειλω opheilō of Philemon 1:18 with προς pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. [source]
The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. [source]
Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philemon 4:15. [source]
Ἑκουσίως willfullyonly here and 1 Peter 5:2. Comp. Philemon 1:14, κατ ' ἑκούσιον offree will. See lxx, Numbers 15:3. The willful sin is the abandonment of Christianity for Judaism. [source]
Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies “to give back.” The phrase ἀποδιδόναι καρπὸν only here and Revelation 22:2. Καρπὸν fruitwith διδόναι togive, Matthew 13:8; Mark 4:8: with ποιεῖν tomake or produce, often in Synoptic Gospels, as Matthew 3:8, Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν tobear, always and only in John, John 12:24; John 15:2, John 15:4, John 15:5, John 15:8, John 15:16: with βλαστάνειν tobring forth, James 5:18. Ἑιρηνικός peaceablein N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπός εἰρηνικός peaceablefruit (omit the ), N.T.oolxx. The phrase fruit of righteousness, Philemon 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13: comp. Psalm 1:3; Psalm 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness. [source]
Properly, hired servant. Compare Philemon 1:1; Judges 1:1. [source]
Old adjective Practical help (James 2:13, James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου kuriou Iēsou Christou). Here on a par with God (τεου theou) and calls himself not αδελπος adelphos (brother) of Jesus, but δουλος doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
Late word, from εριτος erithos (hireling, from εριτευω eritheuō to spin wool), a pushing forward for personal ends, partisanship, as in Philemon 1:16.In your heart (εν τηι καρδιαι υμων en tēi kardiāi humōn). The real fountain (πηγη pēgē James 3:11).Glory not Present middle imperative of κατακαυχαομαι katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth (πσευδεστε κατα της αλητειας pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι pseudomai old verb, to play false, with μη mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18, Romans 2:20. [source]
Old adjective from ειρηνη eirēnē (peace), loving peace here, bringing peace in Hebrews 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil‘s peace of surrender.Gentle (επιεικης epieikēs). Old adjective (from εικος eikos reasonable, fair), equitable (Philemon 4:5; 1 Peter 2:18). No English word renders it clearly.Easy to be entreated Old adjective Practical help (James 2:13, James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
First aorist (ingressive) middle imperative of προσκαλεω proskaleō Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1 Thessalonians 5:14 (“help the sick”). Note the plural here, “elders of the church,” as in Acts 20:17; Acts 15:6, Acts 15:22; Acts 21:18; Philemon 1:1 (bishops).Let them pray over him (προσευχαστωσαν επ αυτον proseuxasthōsan ep' auton). First aorist middle imperative of προσευχομαι proseuchomai Prayer for the sick is clearly enjoined.Anointing him with oil First aorist active participle of αλειπω aleiphō old verb, to anoint, and the instrumental case of ελαιον elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν proseuxasthōsan (pray). See the same use of αλειπω ελαιωι aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν Aleiphein is the mundane and profane, χριειν chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]
Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of defence. So it is translated Acts 22:1; Philemon 1:7, Philemon 1:16. Clearing of yourselves, 2 Corinthians 7:11. [source]
Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21. [source]
Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη , to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω , to roll, and explain it as that which is separated or sifted byrolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Philemon 1:10. The kindred noun εἰλικρίνεια , sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17. Rev., here, sincere. [source]
Predicate accusative after ηγειστε hēgeisthe in apposition with μακροτυμιαν makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.Our beloved brother Paul (ο αγαπητος αδελπος Παυλος ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.Given to him First aorist passive participle of διδωμι didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg). [source]
Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14. [source]
The simple dative without preposition. Thereforefor Jesus Christ; by the Father to whom Christ committed them (John 17:11). Compare 1 Thessalonians 5:23; Philemon 1:6, Philemon 1:10. [source]
Meaning primarily the faculty of knowing, mind, reason; then that which is thought or known; opinion, purpose. See Acts 20:3; 1 Corinthians 7:25; Philemon 1:14. [source]
Common after ουκ αλλο ouk allo as a preposition with the ablative (Mark 12:32), but here a conjunction as in Philemon 1:18. [source]